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FROSE  ENGLISH  TRANSLATION. 
OF 

MARKANDEYA  PURANAM. 


DUCT,  M.A., 

%  KSCTOR»  KRSHUD  ACADEMY; 

t/  M*  0f  Iht 


&nd 


m  It  C» 

%/i 


1B96. 


f 


INTRODUCTION. 


» 

'known  by  the  name  of  Puranas  (or  old)  ar£ 
evidently  derived  from  the  mytho-heroit 

of  Hindu  belief.    They  deal  with 
five  characteristic  topics,  which,  as  Mr. 

f  'nlr.ttfoota  ittrnlum*  are  fi)  Primary  creation  (2)  Secondary  creation 
I  j|  ittr,  Onttitogy  of  Rods  tttd  patriarchs  -(4)  reigns  of  the  Manus  and 
I  ty  ctr  %nch  particulars  an  have  been  preserved  of  the  princes 

til  ffti?  or  Iwur  riuro*  ;vml  of  their  descendants  to  modem  times* 
Sit*  ami  Vi'.hwt,  un<tar  one  or  other  form,  are  almost  the  sole  objects 
fh»4f  tUiiit  liHwnpr  nf  the  Hindu?;  in  the  Punuius.  These  are  the 
<  iut  u  IT,''U  r»  nt  jiu*  Piu.uui'i  an  given  by  A.nuir  Sinha^  the  great 
Irjiu  ^uftlsn.  Iliiiflif  rtuAn.iu,  which  we  see  in  the  present,  do 
ijiii  cptifijffti  u>  llii^t  drftctipimn.  The  reason  is  not  far  to  seek* 
Tlifr$f*  tai  Itrnii  a  u>n*»iiicf*hlc  Aililkion  of  subject  matter  in  the 
ul  inicr{MiUii0n.  scholars  in  India  never  cared  for 

Bill  10  fifcuerve  what  is  considered  by  one  as  his 
til  hi  a  human  instinct*    Thus  we  find   fine 

Injury  etttftfiitiitg  from  the  pens  of  Sanskrit  Pundits^ 

M  ttmn  lit  llitt  bulk  of   great  Ictcrary  works.    These 

in  lite  migtiml  body  of  a  work,    mack  at  different 
li  to  u,i  UK  a  completely  different  book.    It  is  for  this 
we  tiiiti  m  twtornftenou!  things  in  old  Sanskrit  works. 

Vhai»*vrr         br  itm  Vtilttcuf  the  I'uranas  as  a  history  or  a  record  of 
tin*  ol  itw  uncle  in  Hindus  their  importance  as  books  of 

tcS^umi  ts  titt«luubt«d!y  very  great, 

'Hut  of  the   I*nranas  is  that  of  a  dialogue  fa 

ft.  .  which  person  relates  Its  contents 

!  '  '*  in  reply  to  the  enquiries   of   another, 

it  with  others  which  are  repeated  as  ha?* 

till         held  tin  between  different  Individuals,    The 

1§  Lornaharshana,  the  disciple  of 


II 
i.     *    cuoposed  to  communicate- what  was  imparted  to  him 

WII0    IS    bu^r 

by  his  preceptor..  -        -      ^ 

Th   Puranas  are  commonly  stated  to  be  eighteen  m  number.     It 

1  is  said  there  are  also  eighteen     Upa    or 

arfstoft-  Minor  Puranas— but  the  names    of   all 

Aese  are  not  found-    The  principal   eighteen   Puranas   axe  Brahma*. 

¥Istott,     Saiva,    Bhagavat,    Naradiya,   Markandeya,    Agni, 

Brafetna   Vaivarta, .  Linga,    Varahar   Skanda^  Yamana, 


Ail  these  Poranas  are  classed  into  three  groups  according   to  the 
which  prevail  in  them.    The   Matsya   Puran   remarks  that 
those   In  which    glory  of  Hari  or  Vishnu  prevails  are  Satwlka  ;  those 
la  the  legends  of  Agni  or  Siva  predominate  are    Tamasa   and 

those  which  dwell  most  on  the  stones  of  Brahma  are  Rajasa.  The- 
two  representative  works  of  the  first  group  namely  Vishnupuran  and 
Bfaagmtpuran  we  have  already  translated.  Markandeya  Puran,  the 
subfect  of  our  present  translation,  is  the  representative  of  the  last 
group.  Truly  does  professor  Wilson  remark  that  the  Rafasa  Puranas- 
lean  to  the  Sakta  division  of  the  Hindus,  the  worshippers  of  Sakti  or 
the  female  principle. 

**  That  Parana  in  which  beginning  with  the  story  of  the  birds  that 

A     *xv   \*    v^^flwa        were  acquainted  with   right   and    wrong. 
OtilttbiofaelEarla&cLe^ft.  .  ./*    .  ..   •     •         °    • 

everything   is  narrated   fully    by   Mar- 

iandeya^  as    It  was  explained  by  holy  sag.es,  in  reply  to  the  question 
of  the  Muni,    Is   called  the  Markandeya  containing  nine    thousand 
Terses."     This  is  the  account  given  of  it  in   the  Matsya    Puran.     Al- 
though according  to  this  account  as  well  as-  that   of    other    Puranas 
the  original  work  is-  said  to   consist  of   nine  thousand  verses,  the  text, 
that  is  now  seen,,  consists  only  of  six  thousand  and  nine  hundred  verses, 
It  is  very  difficult  to  ascertain  the  date  of'  these   works.     Internal 
j.   .        .  evidence — Jairnini    applies    to    Markan- 

deya for  an  explanation  of  some   of   the- 
described  -in .Mahabharata — establishes  the    priority   of   ther 
,  Mahabharata  to  the  Markandeya  Parana.    This  in  not  .Of  .a  piece  with 
the-  tradltlqn,  that  having  finished  the.  Puranas  .Vlyacsa-  wrote   tke- 


I'm  iii   H   ili-(-I   in  tip    name  category    with   IM*I 


l'l"u"    ii*u'rH!i    a^  an 

}t!')tltuii<m  from  IJrahma'j*  mouth.    Al 


A  l*nun<i  ifr  in!  aunhninl  *o    \)AM   who  in  considered  .vi 

n   flii* amii^f  «-t  4'!  \«Mih<   hiMMiH*  iti.tt   a|'|w»!Lti!cffL    Tht  M 


*i!h  wmi  v,  Mb  ill**  Vi?«Li4  ihrniM'lvi*  ;,     It    H  cli  arly   hC"»n 
1I6?i;^il    M  4i4u«Mtj»j'*    ilni    fhr  M,nkatulcy.i    prt^fnts   A 
**XO'|»^M«I   1*1  I!IH   h.uKiK'iM   f*numf*t.tii»>n  ni   iho  ri^htc.*?! 
4ti4  ii.*'  4  rV'^Miion  t>t  V%,^.a\  n.itiif? 

1  li»*  Iii|jo;«ii5|!  r  ,i   jtinjiw^  til  tin*  unit, 

«i'!%*'4  IH  }  limit}}  lu  fS|iLuii   MJIWC   IIHJ- 
*!-*iii  .  MI  I!P*  M  ilubfurat  i  lu   r«flV.r4  tlinn 

la  ".*!t«if?),tt<l  litiiiig  ftn  flit   Vittittty  i  iit*!tiitiin  til  ii  tilr%ligil  ofi^tn  *uitl 
p<ti'mn'*«t  >ft'***'l  lit  di*  V«4'i.i!*  in<t  ill*:  ln«iwl»*<l!«t*  of  ^jxriunl  Iftifl*1^ 
M'uu»*  i      M.|*«  H  ^•»"*fifh*M  t  $  1  pn*  »  I  ^IP  in  f!nk  fiillfiHiii'f  i|Hi%  » 
/.,iS'»'4     U  3^  ^  i    \  ,\    i,^  *\,\  pi  tit  41  i  in  \n     I  It*""  n,n  if    lli4f  I  Inn]','  I 
to  v»  ill*  '|H"WH    i'  'n*  4{  f-  Till  I  ,.  i'      V/n**  i|,  I  It.ii.^lf^.V  r*;jiiiU?  I»t  ia* 
i'Ji*,     A<»  I     hv  wrt"  Hi*  *  )«•!  IM  ii  nl  UMttp.t*))  Killnl  ttlirti   llii*/ 
L,i  !    Ki      iM    u«  t    Atjitii   I'i    !»*!*i   il^fii,'*      HUM*    An,    li»»*    »»«rh 
nii.  Ji'iii      UM"  tit  «  au  •  liiS;  i  ;i'4  '!  tti-i^  *»  UK*  M.UiU»liAr'4!iw-dir(H*rtt*fk'l 
ifi  tiff*  fi»'tt  j??»it,4fst  «4  ilifi  !*(»<,  uu,     Hf  *t<|r  ^  tu  in  !**|H?fjil**nt  turfit 
4*.  I  A  «r  1  1    «f  i«ttjuti  it  :   itios  i!  inMht*  iinii'i  it  hu  uu    AiUiiluMt* 

jt!   i  »U4»"  I'I    't4>iVt  MjUjif*  I  *p  Hi  if  <4  I**'*  it  i^jiH  . 

i»    ^n  ^  •  fl  ^  t*14  l|f  *'  **^  4  *f»  '^  *'  *'""  ^*1"'1 


il^i  us*  <ali«i*'%r  I  t*y  .1  &li*ici»v<ifcm  tniiiit  rfculh  ftttd  %tti*  Tlu  . 

i%  l^f    4    !,u    IM  in*   i»x**'«'»ur    li'iiliSiil   iif   hclh.     Il  itivri  ,4 

ilfHit|4}«nt  **i   lit*   V««il.t<    in  i  tlf  «?fi'*ifi  til  fl«*  imtri'tfilut  l,u«tin  ^ 

'1  5^u*  H  ill  $V4ii  ml  <4  ill*  y  ttrv  iff,  ii4f»  wliHli  in  lulluwtnl  by  4  '^*tif. 
it   I  HI**II  K  ««<i^  t»!«i   AI»»!    'j.titi'    t»«*.»',  rH  4tw  «;   l*i  flu*  ^mi  :ifi<i  I*  % 

I'l^^^nl)'  ttltlttll»t^4  i  i  V  4ti.H«4tl  M*UUt  4tl4    till      *M,n>    f  r,  I  I!I4II*I!  if  I  * 

i.mi4,  1  In*  i>iii  *,«<  Vtr  A  inn, 

«»t     ih*      i4|f,,'«!f*     tlf     ih  (ft    M>ltUttiHlPrl't 

i4fM  i*  ilt»*  Di.tmU(»;Mlu  :   a  ut 

i  throit^tuntt 

$a 


goddess 


The  tittle  Saptadi*  «e«n  hundred 

•    Tte 


whteh  is 
to  be  seen  prayers  and 


beautifully  written  legeads* 

' 


MARKANDEYA  PURANAM. 


CHAPTER   I. 


Oil !  Silutalum  unto  the  Divine  VJUudftva.     May 

iwo  lotus  ff*H  i*f  I  Lin,  capable  r>f  dissipating  tlif  aflltctiost 
*  on  **'t|m  n!  upon  the*  fr.ir  <>t  fxist<*n<  <*,  which,  bHnj*  got  at, 
arr  idou'ii  bv  thr  aMMu*>  *»i  t  outposts!  minds,  and  which; 
turning  into  vi«nv»  ha\r  in  onlcr  t»n\rloprd  liraven  and 
earth  and  ilin  iifthrr  >/»j»ionf  pniify  you.  May  IM%  who  is 
ni|i*iblr:  of  dr'irovinji  *i!I  .sins,  who  n*pos«»d  on  the  i€r|>i!nt 
(Aiitintit)  liviiif*  in  tli«  inhirior  of  the*  Milky  oc  can,  and  in 
who:***  mtnpany,  th*  <w'«*an,  •dth^nn^h  having  t!w*  iiitlous  of 
its  watriH  iritili*rrtl  tcrrifi*  by  »ts  brtMtft,  sot»m**d  to  danc<% 
prutrtt  you. 

1  laving  %iiltjtnl  iltt*  Suj>r«*m<*  l^ity  (NftrSyana),  and  the 
iiigiwtil  of  ithtli*  brings  (Nara)  *t%  tht%  goddc*HH  of  training* 
Irt  HH  rty  Mil  t'i*HH,  Tlir  highly  ttiir*rgt*tir  Jaimint» 
iht!  ttisc  i|il«  of  Vv»i'*4s  ti*kr*l  llit*  |jr«^it  astvtu*  M«lrktind<*y«i^ 
«*iif**ig«tit  in  Itard  *i»i!4l«*tiiii*  i  »nitl  Hit*  ?»ttidy  of  the  Wdus  (f}» 
"(I  K«*vi*r^nd  Sirt  Ifir  story  of  Wif/rn/ii,  that  bern 

trlatrd  by  tin*  hi){h*MmtM}  Vy.in^  is  lull  of  many  brilliant 
i  XJUT..  4tnih  trt»ttt»r|<?il  (torn  various  M-*ipturt*H,  and  (*onsUtn 
ul  diviut*  u»rtn*'4  and  tigiirt'.i  of  Nptvch,  ncrllinit  w0icl»f 
tfiir-  lion  .  ;iii4  ilnur  wittilitnt't  i^—j),  A?»  Vishnu  h 

A     iu»'»*   the 


jewel  amongst  all   ornaments,   tin*  itiiiitiirr  i?^ft   ns^^M  ,i!f 
weapons  and  mind  amongst  all  organ*,  w  i*   tin    m»  ^   •  n*  <  1 
lent  Makdbhdrata  amongst  ail  14—  |"r      fit  tf 

are  described  both  collectivity  ami  ttqw.it^lf  vitiw 

desire  and  liberation  (6)  ninth*  fori'itm*!  «f  »iH  t<lntM*it 
scriptures,  the  most  excellent  of  alt  trtMtiw:*  «»j 

wealth,  the  foremost  of  all  work**  fritting  In  rloirf  itir 

best  of  all  discoursing  on  liberation  (7)     Cl  Sit?   in 

it  have   been  described  by  th*»  iiili  Ili/jr  til  \Vil,i  VJM.,!,  tftf 
practices,  mode  of  living  and  the  att;umnrrtt  »1  pftfnt   lir 
longing  to  the  four  conditions  (of  tif**)  (S).    It  StMlii*  h.i-* 
been  so  composed  by  the  guti-rm^  Vva^ri   t!  4l  liit^gtr;ii 
scripture,  albeit  very  extenftm;,  In  not   ,T.  .lilt^i  liy  ^h* 

tions  (9).  The  earth  has  been  fr«ctt  from  tlir-t  %y  fSi^  iv.ilr  1% 
billows  of  Vyasa's  words  coming  itir  ni 

the  F^«  and  of  destroying  UH*  I  rcu^  til 

ments  (10).    The  huge  lake  of    the  t^| 

Krishna  (DwaipByana  Vyasi)  has  tlw  swc«l  iint»!%  K»I  n  . 
big  swans,  the  great  stories  for  it!;  cM-tHrui  lt*tw* 
and  the  saying  for  oxpan»iv«  wafer  fit},  *U*nnK 

of  learning  (from    you)    faithfully    ilii  .    ?4iny    i4     /?*,/*,*.*,* 
instinct   with    deep    Impit    anil  full    ui    A^/n     i    h.u. 
approached  you,    0  reverend  Sir  ^  14)     Wtiv  «Ufl 
the  son  of  Vasudcva,  althounh  «!rv«i«I 
a  human  form  for  the  cn-ation,  f*it^ 
of  this  universe?  (13).    Why  did  KiMmS.    Iti 
Drupada,  alone  bccomt:  (ho  cjmvn  o(  the.  livi*  *„ 


a  great  doubt  in  this  (14),    How  <iM  th.*  » 

a  itlinifiit  for  his  wr.i|u*i»,  .ihin.-'  for  t!t, 

\VI$v 


««  of  Brihmanacidc  hy  visHinjj  Imly 
Jw  the  mighty  car-warriors,  ihr  hiKh-M>ii»i  i) 

having  the  Plnclavts  an  Ifirii   iMrt|,,  ,«,   t 
married  -J»kc  forlorn  (jiriiumj,)?  (iM      !i 
describe  all  thin  in   ,|rtla   hl   ,„,.,  ,H|  um 
ignorant  people11  (f  7).    H^iitn;   tfn,,    hi 


it  s 

-if  J 


,     v,a   1  4 
fhllK,lIfl4 

.  UK  >;*•  .i» 


MARKANOKVA    PUKANAM.  3 

Mfti'kandcy;i,  freed   from    the  eighteen  shortcomings* 
himself  to  speak  (t8). 

MAKKANDKYA  said  :•—  "O  foremost  of  Munis,  the  hour 
for  performing  my  rites  is  present  ;  this  is  not  the  proper 
time  (or  dot  rilibfj  it  HI  detail  (19).  I  shall  name  now  some 
birds,  O  j  umini,  that  shall  describe  (this  to  you)  and  remove 
youi  doubt  (^n).  Those  of  birds,  conversant  with  true 
knowledge^  who  always  think  upon  scriptures,  and  whose 
understanding  is  «tv«r  free  in  entering  into  the  knowledge 
of  the'Vcdic  script  nre*,  Drona'a  sons,  Ptnglksha,  Vibodha, 
Siiptitra  and  are  living  in  a  cave  of  the  Vindhya 

(mountain)  ;  RO  and   ask  them   (about   what  you  seek 

totaarn)"  (3i~22).     IVing  thus  accosted   by  the  Intelligent 
that  bi?«t  of  ascetics,  having  his  eyes  expanded 
with  wonderment,  replied  (23), 

JAtWNl  said  ;—  "  Uijrhly  wonderful  it  is,  O  Brahman, 
that  birds  sprnk  lik«'  m<  n  (and  i;n*at<«r  It  is)  that  th«»y  sliould 
attain  la  knim!fd}{<*  which  it  is  so  iliifiruft  to  acquire  (24)*  If 
th«*y  havt*  npntnij  (torn  th<*  spc*rif»s  <>(  birds  whcrefrom  have 
ttiry  attained  t«»  thin  knowledgf!  ?  Whitru  arc  thete  birds 
railed  ih«  of  Drona  ?  (45).  Who  again  Is  Drona  who  hat 
four  horn  to  him  ?  How  did  these  high*gou!*d  and 
;u*compliHftc<l  <iiif»arqiiirr  knowledge  of  righteousness  ?f>  (26), 

MAUICANl>f-:VA  Mi*!  :—  ff  Listen   attentively   to  what  took 
in    NamUna    {the    gfardim    of    gods)    when 
and  Apnarttn  mot  (J|}»    Nlmda  naw  Sakm»  the  king  * 
iif  tttf  In  Uw  midst  of  the  courtesAns  with  his  looks 

firmly  fixtut  ttfwn  th**ir  fa<*t%H  (jH)»    As  soon  ^  he  WAS  espied 
Iiy  «l  AHrelics,  Sachi's  lord  (Indra)   al    once  rose 

lift  and  r<W|w*rtfully  offered    him  his    own    neat  (29),    Be- 
liiititiiifi  that  ilwlniyer  i*f  Vala  and  Vltra  rise  up,  the 
tUI  damH«»h|  tifiiiliiig  low  with    humility!    bowed    to  that 


mimnlty, 

ff*»  tliitifii  »  tMvrluttittri*^  »i4lifrf  envy,   tfi.anccrity,   falnchoodl, 


.MARKANOBYA 


if  1 

I 


•celestial  saint  (30).    Being  honored  by          ami  on  thr  per- 
former  of  hundred  sacrifices  taking  Ms          (the 
welcomed,  started  a  pleasant  conversation.  it    liatt 

ended,  the.  performer  of  tiundrcd  said  lo  the 

ascetic  (31). 

SAKRA  said  :—  <(  Command,  let  one  of  them,  you  itkr  . 

daace—  Rambha,     Misrakesi,    Urvasi   TilottamS,  hi. 

.MenakS,  or  (any  one  else)  whom  you  choose'*  (j^f* 
the  words  .of  Sakra,  NHrada?  the  foremost  of  the  !i«t  it, 

..thinking  (for  a  while)  said  to  the   Ap&iritft  who 
him)  (33).    "Let  her,  amongst  you,  who  cottsidtr*  li*  i^:ll  .»<« 
superior  in  beauty  and  nobility—  dance  befon*  nif  {j,^    Mnr, 
devoid  of  beauty  and  accomplishments,  cannot  It*  ow 

summation  in  dancing.    A  dancing  which  is  an  *»o*jM?'v  *!  liy 
gestures  is  (real)  dancing—  any  thing  else  in  but         fluff  f  ||  ^ 
'-    MARKANDEYA  -said  ^Immediately  aft«*r  h«  lt«tv) 
;tlisr'each,  bowing,  said;~(<I  am  superior  m 
while  the  other    said  "  not  you,  not  you"  (36)*   KIT  in;*  Ifi*  i 
bewilderment  the  Divine  chastiser   of    Plka   natd      j  A  A 
.  you  the  ascetic  and  he  will  say  who  amongst  you  U 
in  accomplishments"  (37).    Hear  from  mt!t  ()  Jainiitii, 
NSrada  then  said  on  being  asked   by  them,  tulliming  fir 
direction  of  Sakra  (38),    "I    shall  conaicter  her  fit  tJ 
foremost  in  accomplishments,  who,  by  her  charm,  xl 
.the  foremost  of  ascetics  Durv§sa}  carrying  on  haul 
on  the  mountain-chief^  (39),    Hearing  bin  words  tliry  silft 
shaking  their  heads  said  "  We  are  all  iiicujiaiiir  til  tfi^ 
this"  (40),    Amongst  them  one  Apsarlt  by  nartit*  V.tjm,  pwA 
of  (her  capability)  to  agitate  the  8age,«aici  :--!  ^ill 
the  anchoret  is  (41),   I  shall  make  to-day  that  iiriv.*r  ,.,|  f»ir 
chariot)  of  the  body,  who  has  controlled  tin*  0,  rtir 

senses,  lose  the  .hold  of  reins  and    become    an 
driver  (42).   Even  if  BrahmS,  Jatrftrdana,  and  itte 
(deity  Siva)  come  to  me  1   shall  make  te-ifey  iMr  hrntN 
pierced  with  -the  shafts,  of  desire"  (4  j).    Uail«r   ,ttij   lfll, 


Hi* 


MARKANDEYA   PUR AH AM. 


5 


Vapu          went,  to  the  mount  Praleya,  (where)  by  the  power 

of  the  ascetic's  penances   the   ferocious  beasts  and  asylums 

were  rendered  quiet  (44).    Remaining   at  a  distance  of  two 

from  where  the  ascetic  was,  that  excellent  Apsarl, 

having  the  sweet   voice   of  a   male  coel,  began  to  sing  (45)- 

Hcaring  her  music*  the   ascetic,  having  his  mind  filled  with 

surprise,  went  where  that  damsel,  of  sweet  voice  was  (46). 

Beholding  her,  all   whose   limbs   were  graceful,  the  ascetic, 

controlling  liis   mind   and   knowing  that  she  had  come  to 

ill  filled    with    wrath  and    indignation-    Then 

the  great  of  hard  austerities,  told  her  the  following  (47). 

11  Since,  0  of  the  sky,  0  you  intoxicated  with  pride^ 

to  cause     me    woe    and    to    put   impcdi- 

in  my  austerity  acquired  by  pain,  you  shall,  therefore, 
O  you  of  vicious  understanding,  sullied  by  my  wrath,  be 
horn  in  the  t>pedps  of  birds  (and  remain  such)  for  sixteen 
ye;in-i  (4.H«-,|9).  O  wrutrh  of  an  Apsarl,  renouncing  own 
form  litiii  antiiifitiii|f  that  uf  a  bird  (our  sons  wit!  be  born  to 
you  And  not  obtaining  delight  in  them,  and  purified 

by  (the  .stroke  of  an)  weapon  you  shall  again  acquire  your 
in  heavni.  There  U  nothing  for  you  to  say  in 
reply"  (5*)»  Making  that  damsel  of  tremulous  bangles,  hear 
of  this  unbearable  speech,  that  Br&hmana,  of  eyes  reddened 
with  teavittft  the  earth  containing  the  Gangft  of 

waves,  went  to  the  Gangft  endued  with  well* 


E 


or,ed  the  osess  of 
rolhng  ,n  w  and  i 
he  went  where  the 


CHAPTER    If. 


LARKANOTYA  raid:~Therc  *a«  ,1  king  of  !»»»!»,  i,v 
name  Garuda,  the  son  of  ArMithammi :   to-  h*i  -1  wm,  fcnon  .* 
as  Sampati  <i).  He  Jim!  a  heroic  son,  Siij.Swtwa,  rn<tur«I  will, 
the  velocity  of  the  wind:  Suplwhwa's  non  w.w  K«tni.l»i  and 
Kumbhi's  son  was  Prtlolupn  (2).    |j«  had  t*«  ««,  Kawki 
and  Kandhara  (3).  Kanka  MW  on  tltc  «ummit  nl  th*  K4itt».», 
a  Rakshasa,  having  eye»  like  !«t«s  (tci.il,>,  (h^  (ollowrr  t»f  ifi*. 
god  of,  riches,  known  n»  Vidy«dr»r«  (4),    Wr,iri«R  *  »,tij|j,lwf 
garland  and  raimtmt  and  seated  with  his  tpmw  Pn  »  I»MHif.,| 

w  "  .^bdt^^ '""T1  in  '!rinfi"'lf  l$)<  A* ww  "'* 

have  you   come  hw»  0  wretch*)' 

Why  do  you  come  to  me  who  «m  wafting  hern  with  my  wilr  / 
buch  is  not  the  procedure  of  the  intoili^nt  in  tltinii,  ,8,r,,j 
to   secrecy  ?"  (7).    Kanfcn    Mkl  r-'-Thi*   mmm^itrW^  „ 
common  property,  it  belongn  to  you,  me  and  other  ctr«iur»* 
what  special  attachment  have  you  far  it  ?' 
said  :— Being  thus  accosted  by  K<tnka  the 
down:  he  looked  frightful   with  blood* g,«*hjnir  ««t» 
depnved   of  consciousness    he    ro||«d  nbmit  (9). 
Kanka  slain,  Kandhara,  the  king  of  «!,«>  wwiinrons  wii"  I»-  j 
himself  with  ire,  made  up  U.  mind  for  tl,f,  dr.tmt^' 


that  destroyer  of  hi 


th« 


•- 

I': 


••'I-: 


i|" 

-  "•'  ;t  • 


MARKANDEVA   PURANAM.  7 

«*yc.s,  it!  a  moment,  attacked  the  mountain  with  his  wings 
(11—13).  He  saw  there  the  night-ranger,  engaged  in  drinking 
with  countenance  and  eyes  rendered  coppery  and  seated  on  a 
golden  sofa ;  having  his  head  encircled  with  wreaths  adorned 
with  Hari  sandal,  and  ftirnidied  with  a  countenance  highly 
terrific  with  teeth  resembling  the  inlying  leaves  of  Ketaki 
(14 — 15).  He  saw  also  his  wife,  by  name  Madaoikg,  of 

and  gifted  with  the  of  a  male,  cocl, 

on  his  left  thigh  (16). 

Thereupon  having  hii  mind  filled   with   wrath,  Kandhara 
saiil   to   him   who  waiting  In   that   mountain   cave  fl  O 

wretch,  give  me  battle  (17)*    As  my  eldest  brother,  (always) 
lias  slain  by  you   1   shall   therefore   despatch 

pride,  to  the  abode  of  Yama  (18). 

*lain  by  me  10-day  you  shall  go  to  lite  hells  designed  for 
tliOHc*  who  destroy  the  confiding,  women  and  children"'  (19). 

M  \UKANDKYA  said  :~- Hrin^  Uwt   ;tddie?;srd  by   the  king 
of  bird*  in  the  pies«  tit «,  of  bis  wife  the  K;tkshu  replird  to  tin* 
bird  who   wai%  tilled  with  niiRrc  (ao).     I4lf  1  luve  killed  your 
brother   fmsooth   MKW   displayed  my   prtnvtw;  I  nlinH 
May  you,   Cl  bird,  with    thU   Nword   ol  mint*  (ji).    Watt  a 
momotttt  O  wiiicti  of  a  bin),  and  >«w  nhaii  ittit  KH  hence 
liviiijj-"    ^Ayiiig  thin  fie  took  tip  a  shitting  swor<1  resembling  a 
of  eollyrttm  (.*.*)*    There  aruuc  an  unccjuaUi^l  fwwnitet 
the.  ktujt  oi  birds  and  the    follower  of  the         of 
liki!  thnt  between  (Jlaruda  and  f>3)*    Then 

In  taking  up  wltt'muttly  (ho  having  tlt« 

line  of  oxtin^uHhed  rli;irc«;il  the  Klknhata  hurled  it  at  the 
kiiiKot  bird*  (.'}),  As*  (iamda  (lakes  up)  a  wake,  the  king 
d  bird*,  tfie  sword  ;i  little  »j*  fruiw  tin:  ground, 

(ouk  it  by  tii?f  (a<j)     Then  bnakiiijt  it  with  beak  and 

tUiHis  l h;it  twipurouH         was  w»tkt*d  up  with  anger;  on  the* 
Mvtw'd  bei»i;  thus  ^na|i|nnl  thrnt  <*u.sued  a    kind  to  haml 
^i  f/<*^     Tlnni  *  liiki«i|*   llir   Rlkf^lrra  on   bin  hrtMxl 
gt  t«tvtb  yyciui  hU  cnttni!^   tcci,   hun«K  »ind  head 


(from   his  body)  (27).      On   his  «">«   ^Liiin     ftis    wjif. 

sought  refuge  with  |he  bird  ;  and  l**wfs^!  4  little    shrt 

said.  "I  will  be  your  wife"  (jK),  TVn  tiling  I»f.r  tjmi 
foremost  of  birds  went  back  lo  hi*  own  towr**-  ,  |>y  ^M^ 

troying  Vidyudrupa,  he  was  refii'vedl  <of  fhr  «"r|ro\v  ron- 
sequent  upon  the  death)  of  Im  brother  l3i>f,  {ming*  $n  |||tr 
abode  of  Kandhara,  that  daughter  ol  tut  IHJV  fajr 

eye-brows  and  capable  of  assuming  at  miil    f*mk    tlml 

of  a  female  bird  (30).    He  then  brjjal  im    In  r»f 

ApsarSs,   a  daughter    oamitcl    P&rkshi  —  hv    flu-     Jm^ 

precation  of  the   ascetic—  and   flit1-  iiiiilffnr'    In  i  tiattw* 

of  Tlrkshi  (31).  Mandaplla  had  f««f  inj:h!v  iut-r^*?  i,|  s«>|^ 
the  foremost  of  the  twice-born,  I.tiiU  nn«J  r^S^f',  f'tufin-  j  %vitli 
Drona  (32).  The  youngest  of  tlifiw,  \at,M?»  ',  .>!*•<  *|  ;mfj 
conversant  with  the  Vedas  uncl  iH  hr,ifi<}ir>,  r*,|»a»)pnt  fitr  fait 
Tarkshi,  by  the  permission  o( 
time'TSrkshi  conceived  and  when  tin* 

seven  fortnights  she  went  to  KurukHbftra  fl4't.     tiir     <!rf*;i<!. 

ful  combat  between  the  Kutus  anil  Pftnrtavas  n^nm  «*n  ;it  tli;il 

time,  she,  from  the  inevitable  rmtrsie  ill  iiiliiiis^,   fnirft-4     i«|« 

the  thick  of    battle  (35).    Thrre  ».!m   tu*h«*|il   t|t<*  rm  nmtt*r 

between  Bhagadatta  and  Kiriti,  by  the  tktiiitiiiiril  tii^  ttiit  ,;<•    fl| 

.  whose  arrows  the  sky  was  filled  UK  if  with  U,u*.t»  <  f 

a  shaft,  dark-blue  like  a  serpent,  diwharjjml  ftom 

PSrtha  and   coursing    vehemently,  icvcrnl   Ifir  ^kiu 

abdomen  (37).     On     the  abdomni     |M-IIIK   rivw,  fu-.r    ty  r^it 

endued  with  the  lustre  of  the   mocwi,  luring  to     Iivt% 

dropped  to  the  earth    like  a  IMIM  nt    «'<»tl.m  i  tS?         Awl 

simultaneously  with  their  fall  tlw   !niM»t  tiri!  !r{ia(,Wtt  fPe»m 

•that  best  of  elephants,   Supratika,  lt,tvifif!  it.  ti/-  ,  m  hv  mi 

arrow  (39).    Although  it   dropped   down   *l  l^    ,,,itir 

along  with  the  eggs  riving  the   for,*  ot  tin    ,  ,4fth,    /^.| 

eggs  of  the  bird  were  covered  by   if   allMVr  tfl,        t,    | 

the  embryos  were  (40),    After  that   IWI|  ,f  ^1,   tfl, 

.  Bhagadatta,  had  been  slain,  the  b«.lr  f^i^.  lllff  ., 


i4   h«*r 


MARKANDKYA  g 

Iks  Kurus  and  P&ndavas  went  on  for  many  a  day  (41),  After 
the  ol  the  battle,  Uharnia's  son  (Yudhisthira)  went  to 

the  son  of  SSntanu  (Bhisrna)  to  from  the  high-souled 

(Bhisma)  an  exhaustive  discourse  on  religion  (42),  A  self- 
controlled  ascetic,  the  foremost  of  the  twice-horn  by  name 
Shamika,  came,  in  of  them  where  the  eggs  lay  under 

the  bell  (43).    there  Im  the    indistinct  cries  which, 

though  they  had  full  knowledge,  the  embryos  were  emitting 
on  account  of  their  Infancy  (44),  Then  the  tag*,  filled  with 
surprise,  along  with  his  'dlsripte*,  took  up  the  bell  and  saw  th^re 
I  ho  young  one*  having  no  parent*  (45).  ScHng  them  Im  that 
way  mi  the  ground  the  divine  anreiic  Sh.tmiki,  filled  with 
tttirpritaf  &ud  to  the  twice-horn  who  wen*  fallowing  him 
(46)*  "ndholding  the  army  ol  the  Rtity;w  by  lite 

celestial;,   wvlt   did   that   Ion-most   of  the  twirn-horn  Sukrit, 
thr  <um  of  fsanS,  say  >—'.};),      "lh*Mst,  you  should  not  fjo— 
wh««ns  clu  you  j»o  in  !t%u  /    \Vhcfcrcv*T  )tm  may  jjo  rrnouru'utjj 
and  heroism  you  must  not  din  (4^).      A»-  ywi  have  bei*n 
crtMtftd   hy   the4    l>i*ily,    **>   long    lie    wblifB   you   must    live 
whctllpT  you  fij$ht  or  n*a  149)*    Some  cli**  In  thtir 
cillitrs  wh»l<    ilviii**   away,   and   citlutrn 
foml  or   iiriiiking  watrr  1511!,     Oilirrn  (.if{.*mt),   en|f>yin{t 
fiii'rf'U   t»l  lilr,     pi>^ -«*-4Ht'ii»    »*nn«l    If  .dlh,   and   tuvitt{ 
|iitr-*t$ii%  mil  witiiipff^i  Jiy  uiMipoim,  rumi!  uncliT  the  «nli 
of  tin*    bnl    «il    th«:  drat!  (51).     miiar,if  in 

un- 1  arriifit  away  hy  th*'  fullciwerfi  of  lite          of  the 
iltnii!  j          tho-io  who  prat  tint*  r«$vi  t.ati  iie?«%r  to  ifninor* 

t*ilily  (5 JJ)*  rouwrly  th**  ihintdrr-luilt  \va,*  hurlnl  hy  the 
holder  t4  thniitjf*i  dmls.il  at  S.uiivan  ;  h<:  was  wuttudett  tt 
ihi*  tlit^t  Aittf  -ili!!  ilir  AMIM  did  m»t  dtt*  (53).  lint 
ihc  fiiii**  cum**  wild  Iht*  Hrlf^^ini**  thttndrr'tmlt  and  by  llit% 
:iiiii*  l«dra  tilt*  iKutya**  immrdiitt  ty  iitrl  with  tf«^trui1Iciii 
j^p.  Kfiuwltii;  yiHi  r,}i«iiilil  not  hit  afraid  ami  tin 

lliririijiCifi  i  4*4111^  oil    till*  tr*if  Cif   dtMtli  flit 

n^      Thr  \\urd*.   vl  Suku   liavc  litcii  b 


-I 


to 


these  excellent  birds  for  they  did  not  J^ifft   «\*;' 

in  that  superhuman   batttc(  56),    O   Vj|ir«t,*,  u  i-    ihr 

fall  of  birds  and  what  was  th<«  s!mtitfan**otr«    «h*'*}*j>iri;   r»f   ffiv 
bell  ?  And  what  again  was  thh  battle  ravfiriinj  itn*  r.tiili   i%i*ti 
:  flesh,  fat  and  blood  ?  (57)*    (>  Vt{iraH,  till  llic^*  J^ti4*4 

may  be—  -they  are  not  ordinary  birtla  ;    the  nf  th*1  I  >np, 

sometimes    displays    good  hn  k  in   thi> 
said  this  and  them   lit*  ajrain  ^ 

hermitage  taking  with   you  thrsr 


4  i;n  §« 


itft>*»*  i»l  »"•  - 

(59).  Keep  oviparotm  own  nt  a  ffli«  *!  mfirt^  «,*»  .,  ^41^ 

hawks  or  murgooses  may  not   «:««§«   (fin)      IVfwt  i«»  tlir*   n^r 
of  overcare>  0  twice-born  om»«  /    AH  nrMtutrs   !  %«•   nt  i!n* 

by  their  owo  actions,  so  il  will  tit*   wttti   Ui'*  ^T   VKM^J  »••»,*'   ,-t 
the  bird  (61).    Still  a  man   sho«l«l  fnil    Iniiii  Jin   riii|r4i^sn 
in  all  that  he  does;  If  tr  t!cir»  mil  rniplif  f»%  niri|^  |»r  t 
censured  by  the  (fu),    Titan  ty  ||r  n,f  rhi 

the  sons  of  the  itie  to  lit* 

I  age,  beautified  with  the  j»w»rncc  «l  .m«!  til*  k  tirr* 

swarming  round  the  branrhcs  of  trnn  (fi/^    <>i|I^fii.  «t    ^ 
he  liked,  roots,  fruits,  flower*,  and  A'w^i  gia^,  thr 
one  performed  various  religious  rito,  ^iriclwiinl  hy  Iftr  A>«/;t 
in,  honor   of  the  holder  of  dihnw  (Vi^«ii)> 
Bmhmi,  Indra,  Yama,  the  got!  Of  fin*t  thi*  itini  «< 
the  lord  of  speech,  the  god  of  wealth,  the 
Vidhlta  and  Vishwadcva  (64  -  65), 


CHAPTER  It!. 


AWCAHDHYA  «u 


V| 


^r^Mceticpwieti*a*iiiiw*rrjiifc'«'  >-»  — 

with  food  and  water  (,},    Withw  a  mouifc  $J,r,.  ,.«^i  |,¥ 


MARKANDEYA  PURANAM.  1 1 

the  of  the   ascetics,  with  eyes  expanded  with  curiosity, 

to  fly  about  in  the  course  of  the  sun's  car  (sky)  (2), 
Having  gone  round  the  earth,  resembling  the  wheel  of  a 
car,  abounding  in  cities,  and  rivers*  those  high* 

minded  ones,  not  horn  of  any  female,  with  their  minds  and 
bodies  exhausted,  returned  to  the  hermitage  (3),  By  the 
potency  of  the  their  knowledge  became  manifest 

at  that  place  (4).  While  the  Rishi  (Shamika),  for  favouring 
his  disciples,  discoursing  on  the  certain  truths  of  religion, 
they,,  circumambulating  him,  bowed  to  his  feet  (5).  (They) 
said  :—**  C)  we  by  you  from  a  dread* 

ful  ;  by  giving  us  shelter,   food   and  water,  you  have 

to  be  our  fattier  and  preceptor  (6),    Our  mother 
when  we  in   the  womb  and  no  father  has  us 

up ;  you  have  given  us  our  life,  for  you  have  protected  us 
in  our  infancy  (7).  ()  ycni  of  undc*Uu*U)rating  energy,  taking 
away  th<*  bell  of  the  dcphant,  you  did  n*move  our  misery 
while  we,  on  the  t*;trtht  were  drying  up  like  so  many 

(8).    'When  will  these   poor  (young  up? 

Whan  shall   1  see  them  ?    When          I  see  go-- 

to the  from  the  and  fly  out         to 

?  (§)«    When          the  native  of  my 

with  destruction  by  tin*  dust  rawed  by  the  wind  of  the  wings 
of  ranging  about  m«?f  (10).  Thinking  in  this 

O  father*  w«  havr          brought  up  by  you.    We 

up  and  our  understanding  hi* 
we  do  now  if"  (ti).    Hearing  those  their  distinct  words; 
til*  a  tvfhtf  d  ftpecch,  surrounded   by  all  bin 
hin  sou     Stittyji,    the*  nM*t*tic»    *.trii'kt:n    with 
curiosity  and  with  hi*  hairn  standing  ftect,  siiitl  ~H  'fell  mo 
»  truly    how  you     e*in    iilt^f    spi^rch    (J2     ij}»     it    bf*licivrs» 
you    to  Kpeak  to    u.«i    by    vvhos»e    unprocaiion    >f<m    have 
coutt*   by    this  in    your    fuini    and    *»p«*t'th"  {t|)s 

Ttte    birds    said  ;•— "  IMII  met ly    tltwt    waw  a  gtisit 

by  tfif  luiiiie  ot  V»pul4:»wan.    Ho  had  two 


if' 


ir 

I    ; 


M  MARKANDEYA  PURANAM. 

to          Srikrishna  and  Tamvaru  (15),     Of  the  self-con- 
Srikrishna  we -are  the  four  sons,   always   con- 
ourselves  with  humility  and  bending  low  with  re- 
(16).     While   he  was   engaged  in  hard   austerities, 
to  his  will,  with  his  senses  restrained,   we   used  to 
for  him   sacrificial   fuel,   flowers  and  other  requisites 
(17;*  Thus  we  all  living  there  in  that  forest,  came  to   us  once 
the  king  of  the  celestials    assuming    the  .form   of  a  huge, 
and  a  decrepit  bird,  having  coppery  eyes  and 
body,   for  imprecating  a   curse  on  us  and  asking 
of  that  foremost  of  Rishis  endued   with   truth- 
fulness, purity,  forgiveness,  good  conduct   and -nobleness  of 
•awd  (18-20).    He  said:_<0   foremost  of  the  twice-born, 
you  should  save   me,   who  am   stricken  with   hunger,  I  seek 
tor  food,   O  great  one,  and  be  you   my  help  (21).     While 
'— "  oo  the  summit  of  the  Vindhya  mountain,  1  was  -  thrown 


f 
groand  for 


y  wings 

bewildennent  I  lay 
the  r     7 


ss, 
'  S"° 


*• 


, 

—  I 


fi  ha"  ' 

fiod  great 


)^  \ 
t,  '•',. 

€' 


MARKANDEVA  PURANAM*  IJ 

The  of  the  wicked  never  with  perfect   pacifica- 

lion?  (|o)*     And  what  is  the  use  of  my  this?    We* 

now  think  that   wh.it   has  promised   must  be 

(31).  Having  said  this  to  him  that  best  of  the  Vipras, 
making  up  hk  mind,  &pv*idily  sent  for  us.  And  prating 
rach  aeeording  to  his  merit,  ttut  ascetic  of  aggrieved  heart, 
addressed  highly  crtrl  words*  Id  tin  all  who  were  beading  low 
with  humility,  filled  with  devotion  ami  had  our  hands  joined 
(^— 33),  *(>  fowmost  of  the  twitti-horn,  you  have  «ubchtecl 
yutin»f:lf  and  have  been  fiiH?c!  fwm  your  debt*  along  with  me* 
4 1  twice  born  0111%  as  you  art*  my  offsprings,  you  have  begotten 
fxcrllent  children  (3fi  It  I  am  your  prtre.ptot ,  womhtpful 
.inc!  ymir  father,  worthy  nl  yctur  irvftnic  i ,  Hum  do  you  satisfy 
my  a  $:«ncl  «pirit'  (15)^  A  *  noon  an  wo 

addruwd  by  him  alle«  iionatflv  with  thes<*  words   we  said  ;— 
1  fliinlc  what  ynu   luiv«*  said  In  tr»  a  .  ahrmly  aeconiplinhed1  (36). 
rill-:  Uf.hi  :*«iid    —''Ihi.   iiiid,   sttifKeu    with  hunger  and 
llurM,   has*  Muvjht  irl»j;«*   with    IIH*.     !>*>    ynu    MJOII    clu   that 
by   which   he   may  obtain    *ali*4;irUtni    with  your  Hrnh 
:*ltk«*   lib  IIiiiM    with   y**ur   blaud  (j/K    1  hereupon 
and   tuifiitiiiiig   with  tnir  w«  i**ict,    *         f          j  thin 

IK*  tlowj  by  in  (38),     Why  hhonld  a 

his  own   body  Iw    the  ^;ikc   ol  uthcru;  «n«f!i  own  body  in 
like*  our1*  own          (;|»i).     \  ^onf  as  mentioned^  tbo 

the  n«o%wti.»I  mum^t  tleitirt  and  but 

lift  jjive-i  hk  b»>dy  we  not  do 

flirt,  nor  ifinrtf%  that  have  it; 

livinj;,  to  well  'bring;  .1  perttnn,  living  performs  pious 

dffdn  (|i).    A  |trri«inf  dyii%   tones  his  body  and  all  bis 
i'«'Hi;i<itt!i  In  *in   eml;  tlit:  vistmiUN 

.»iid:—' Protect  thy  W«  by  all  meanH1  ( js). 
vvntd-»  n|  iMir«,   tin*  ascetic,  :w   il  bur»i«j.j  in  COM* 

"timing*    ii*  withhK  eyr>,  aj;.«»  ;trldi**!.:»rd  u»  (43) ***• 

1  ifiomt  in  ;    »u  mi'  ,i*«  yuu  *tu  nut    alt«4y  my   words,  so 
i>\  ttn  impi'^.tttMU  ynu    j.ludl  be  born  u»  bsrdfc' 


i4 

Having  said  this  to    us   and  his 

rites  according  to  the  ordinances  hi*          fo  Ilic  bin!  f  |  v      '  o 

foremost  of  birds,   do  you   eat   me   up  ,  I    havp 

converted  this  body  of  mine  into  fond  for          (4**!      *^   br  4 
of  the  birds,  as  long  as  a  Br&hmana   obsnrvi's  tn  l*>n^ 

his  [Brlhmanahood   is    maintained  (47^,     A  * 

not  acquire  piety  so   much   by   sacrifice,  or  **' 

act  as  he     does  by  observing    truth*  >J 

words  of  the  Rishi,  Sakra,  «ml<»r  tin*  «f  ,1  bud, 

his  mind  filled  with  surprise,  rqtltrtl  I ci  tin*  *O         ;; 

foremost  of  Vipras,  resorting  t<»    I  V/iit   r<*mntfir«r  ',' 

body— I  do  not  feed  upon  livinj*  nniiualN,  O  br»,t  n(  ( 

(50)*  Hearing  his  words  the  ascetit  1*11*44^^*1  m  F ;;  t  n*»*n  \t 
knowing  his  determination  and  li^iiinliii*  hi*  n\\\\  ffirfii  Sikra  ;! 
said:— (51),  *0  oC,Vipran,O  inlrtiinnil  mir,  »|n  vmt  ^ 

uinderstandi  by  your  lit 

0.  sinless  one,  for  trying  you,  I  llilt          r 

by  you  (52).    0  you  of  pure  mind,  either  tcjff^ivr  ^ 

fore,  or  do  what  you  will;  I  have  b*kfti  highly  \\  f 

you  for  satisfying  your  promise  (53).    From  you  f; 

have  knowledge  of  Indra  and  the rt*   will  be  no  ^ 

to  yo-ur  religious  penance1  (54)*    After   S*tlra  ,^' 

latwg  said  this,  we^  saluting  our  sire  ftltrd  ';; 

Addressed    the  great  ($5),    *0  • 

you  should  forgive  us,  poor  art*, 

of  death  j  (certainly)  we  do  love  our  life  \ 

2|ttachm.ent  for  this  body  which  i§  of  mii  ; 

and  filled  with  pus  and  for  which  no 

be  cherished  (57),    Hear,  ()  on**,  how 

become  infatuated^  losing  all  control  over  th«4iiiveKY»»  by  li«*  \ 

powerful  enemics~the  Iust»  lk*,»  Tin*  i 

W.nfi:F«ri«/M»  endowed  with  conftttouHm;**,         tit  tlir  fjn  M 
city  (body)  encircled  by  the  rampaits  <if  '; 

bones  for  its  support,  a  fcnifiiiaiwii  nf  | 

with  fle»h  and  Wood,  nine  fthtr  >  f 


of    nitgnty    miseries    surrounucu   on   ait  witn    nerves 

(S9"H5o).  He  has  two  ministers,  intellect  and  mind  opposed 
In  other;  and  each  of  these*  tries  to  destroy  his 

enemy  (6t).  The  king  has  four  enemies,  who  are  always 
desirous  of  killing  him—namely,  lust,  anger,  covetousncss 
and  the  other  enemy  is  stupefaction  (§a}»  When  the  king 
lives  closing  those  entrances,  then  only  he  is  strong,  healthy 
and  freed  from  anxiety  (63)*  Then  attachment  grown  in 
htm  and  he  is  not  overcome  by  his  enemies  (64).  But  while 
he  throws  all  the  doors,  then  the  enemy  attachment 

hold*  of  the  of  his  eyes,  etc.  (65).     lie  in 

all-pervading,   highly  powerful  and  w  capable  of  entering 

five  doors*    And  following  him  enter  the 
dreadful          (§6)*    Thereupon  entering  the 

doors  as  organs  of  attachment  attains  10 

unification  with  mind  and  the  rest  (67).  Subjugating  the 
mind  and  the  senses  and  occupying  the  entrances  that  dread- 
ful one  the  ramparts.  Beholding  mind  under  his 
jugation,  Intellect  immediately  with  destruction  (68). 
Having  no  councillors,  renounced  by  the  of  hit 
and  with  enemy  the  of  his 

with  (69),    In  this 

attachment i  and  anger,  go 

destroying  the  of  From 

and  it  the 

of  thr   impairment   of 

loss  of  and  from   loss  of  intellect  follows  the 

(71),    ()  of  men,  do  you 

your  to  who  lost  their 

Icct,  are  following  and 

for  life  (71},-  the  corse,  impre* 

cated  on  us  by  you,  the  divine  may  not  true, 

O  foremost  of  we  not  come  by  the 

by  the  quality  of  darkness  (73)*1  ,  '  - 


i6 


MARKANDEYA  PURANAM, 


THE  RISHI  said  :—  '  What  have  I  said  can  never  \>c  fal.M- 
fied.    0  my  sons,  to  this  day,  I   have  never  spoken   an    un- 
truth (74).    I  consider  destiny  in   this  as  supreme;  Oh  fir 
on  useless  manliness  I  by  which  perforce  I  have  unthinkingly 
perpetrated  an  iniquity  (75).    Since    you  have    propitiated 
me  by  bowing  to  me,  you  shall  even,  when  born  as  birds, 
attain  to  knowledge  (76).    Having  ways  discovered  by  your 
knowledge  and  your  distressing  sins  washed  away  through 
my  grace,  you  shall  unhesitatingly  attain  to  most   excellent 
SuUM  (accomplished  piety)  (77).    When,  0   my  sons,  you 
shall  begin  speaking  (in  answer  to)  Jaimini's  queatioiu  about 
his  doubts  you  will  then  be  freed  from   my  curse.    Tl»w  is 
the  favour  I  extend  to  you  (78).'      Q  worshipful  Sir,  in  this 
way  we  were  formerly  imprecated  by  our  sire  under  the  fa. 
fluence  of  destiny  a«d  after  a  lapse  of  time  we  have  !*,.„ 
born  m  another  species  (79).    We  have  been  bom  I*  a  batU. 
field  and  brought  «p  by  you.    O  foremost  of  the  twlce-born 
in  this  way  we  have  come  by  the  state  of  birds  (So).    There 
»  no  such  (person)  in  this  world  who  is  not  governed  hy' 

*  actions  of  the 


MARKANDEYA  said  :-0  reverend  Sir,  hearing  their  word* 
the  great  ascetic  Shamika  said  to  the  twicc-born  one!  who 
were  around  him  (82).    I  have  already  spoken  to  you  *l     h  » 
«*y  are  not  ordinary  birds,  they  must  be  some  great  "v 
born  ones  for  they  did  not  meet  with  death  in 

h-r    I"6  (83i"     ^  °btaini^  P^-on   from 
h  gh-souled  one  who  was  g,ad  at  hea 

**«  ««.*„.  Vindhya  filled  with  trees 


who  came 


of  mind 
ascetic,  those 

r    I*  "  ™f    '""    *-"*•   vfcuSt^l/l'JUi'f 

»f  b.rds,  live  with  minds  controlled 


MARKANDFA'A   PURANAM. 


to  the  woods  of  that  best  of  mountain  in  the  Vindhya 

(abounding  in)  high  sacred  streams  (86), 


CHAPTER  iv. 


LARKANDKYA  said :— Thus  did  the  sons  of  Drona,  the 
birds,  obtain  knowledge  They  live  in  the  Vindhya  ; 

do  you  adore  them  and  ask  them  (regarding  your 
Hearing  the    words    of    the    saint     Markandeya,    Jaimmi 
went  to  the  summit  of  the   Viwlhya  where  tin*  pious 
were  (2).     Approaching   that   mountain  he.   hc;m!  the    sound 
of  reading  and  at  thin  filled  with  surprise  Jaimitti  thought  (31. 
"The  foremost  OIH*.«  of  the  twice-born  are   reciting  tint 
with  proper  accent  and    emphasis,  controlling  their 
without  any  fatigue,  with  di»tmctne»i»  iiiitl  any 

(4).    Me*thmks  it  is  a  wonder  that  the  of 

has  not  forsaken  th"**ft  sons  of  the*  anchorite   wlui  have 
by  a  different  birth  (5),    Kritmtl*  and  acquatnlaucen, 
one  according  to  their  will,  go  tti  another  but  the 

dess  of  learning  never  htm  (6),ff  this,  lit 

entered,  the  mountain  cave »  and 
twice-born  ones  on  a  mountain  ulab  (7). 

them  recite  (the  Vedus)  without  any  dintortitm  of  thr  fa*.:*-,  ties 
filled  with  delight  and  sorrow,  said  to  them  nil  (8).  "May  gopd 
betide  you,  0.  eminent  twice-born  oncrn,   knew  me  us 
the  disciple  of  who   have  conn:   here  to   nee  you   («)). 

You  should  not  be  sorry  for  bring  born  a«  bird*  and  for  being 
imprecated  by   your  8ire  b   gri^l   anger :  Hits  In  nil 
(10).   ^O  foremost  twice-born  om%  aonu»  iiitelligerit 
bora  in  an   affluent  family,  were  comforted,  oc  the  tote  of 
3 


J 


J|  MARKANDEYA 

wealth,  by  a  barbarian  (n).  Some  persons  giving  (ihrir  all) 
go  about  begging;  others  killing  (some)  are  themselves  killed  ; 
some  bringing  down  (others)  are  themselves  prostrated;  all  thi* 
Springs  from  the  wane  of  asceticism  (12).  Many  such  contraries 
have  been  seen  by  me :  the  world  is  perpetually  disturbed 
with  these  contending  chances  and  mischances  (fj).  Think- 
ing this  in  your  mind  you  should  not  grieve :  this  b  the  fruit 
of  knowledge  riot  influenced  by  joy  or  grief  (14)."  Then  wet- 
coming  Jaimini  with  water  to  wash  feet  and  an  offering  of 
Kuga  grass  they  all,  bowing  to  the  great  ana'tic,  enquired 
about  his  well-being  (15).  Then  all  those  birds  <wiid  to  the 
ascetic,  the  disciple  of  VyLsa,  seated  at  eas»e(  and  rciicvwl 
of  fatigue  by  the  wind  of  their  wings  (16).  "Blessed  is  our 
birth  to-day  and  our  life  has  proved  to  be  a  good  lift*  since 
we  have  seen  the  pair  oC  your  lotas  feet  worshipped  by 

the  celestials  (if).    0  Vipr^,  that,  'which  .originating          our 
father's  anger,  exists  in  our  bodies  has  been  quenched  to-day 
with  the  water  of  your  presence  (18).    At  your  asylum,  C> 
Brahman,  is  it  all  well  with  birds  and  beasts,  trees,  creeper*, 
groves  consisting  of  bark  only,  grass  and  others  of  the 
origiri  ?  (19).    Or  perhaps  we  have  not  made  a  proper  en- 
quiry, regarded  by  you  as  we  are ;  how  can  they,   who  arc 
with  you,  suffer  misfortune?  (20).    Do  you  favour  m 
tis  the  cause  of  your  coming  :  your  noble  presence  is  like  the 
company  of  the  celestials.    By  what  great  luck 

have  been  brought  within  the  range  of  oar  vision  (21),"    Jai- 
Ofim  said: — •'Hear,  0  you  the  foremost  of  the  twice-horn 
why  1  have  come  to .  this  charming  hollow  of  the  Vtndhya 
•tottered  by  the  river  Reva  (22).    I  have  come  to  a»k 

you1  about  some  doubts  in  the  scripture  Ehdrate*    Formerly 
asking  the  higb-aouled  Mirkandeya,  the  best  of  the 
race,  I  came  across  statue  doubtful  points  in  \  havtr 

feeen  told  by  him  'There  are  in  the  great  mountain  Vindliya 
the  high-souled  sons  of  Drona :  they  will  speak  to  you  (oil 
Ibis)  at  length'  (23—24).;  Following  hi»  words  1  ha?c 


Ifs.  ' 

fe' 


MARKANHEYA  if 

to  this  great  mountain  :  do  you   hear  them   exhaustively  ami 
explain  them   to   me1'  (25),       The   birds  said:— "We 
tell  you  if  It  be  a  (worthy)  subject,  do  you  it,  of 

fear.  And  why  should  we  not  speak  out  what  lias  come  within 
the  range  of  our  intellect  ?  (16).     And  although*   O 
of  the  Brihinanas,  our  intellect  aver  the   four  Vedas, 

the  scriptural  work.%   all  its  and  others 

by  the  Vedas  still  we  cannot  ourselves  to  any 

(about  It)  (27—28).  Communicate  to  us  confidingly  if  you 
have  any  doubts  in  HkAr&ta  and  we  shall  explain  llirni  to 
youf  0'  you  conversant  with  virtue,  unless  we  are  over- 
powered by  stupefaction  (2C|).lf 

J A! MINI  said  :~0  you  of  pure  souls,    hear   what   doubtful 
points  I  have  in  Bh&rata  and   bearing  you   tthottUI  ex- 

plain (30)*  Although  devoid  of  qualities  why  did . 
the  son  of  Vauudeva,  the  stay  of  tho  univ^r&e  and  tin* 
of  all  causes,  conic  by  tho  st.'ttt*  of  a  man  ?  (31).  Why  di«J 
Krishnft,  the  daughter  of  iJrujKtilt,  become  I  he  ow? 
queen  of  the  five  of  Pliulti  ?  I  havfc  a  great  dtoitfti  i«i 

this  (32).  How  did  the  highly  powerful  Vatadeva,  h«iv ing  a 
ploughshare  for  hi*  the  sift  of 

nicide  by  vinittng  holy  shrities  {331,  Why  did  the  mighty  car • 
warriors,  the  high-souted  of  Dra»|i:tdit  having  ihe 

Pftndavas  for  their  lord,  with  death,  enter* 

••  td  upon  matrimonial  life,  like  to 

•  (34).    Explain  til  my 

which  I          spoken,  MCI  that  I 

return  to  my  own  hermitage  (35)* 

THE  BIRDS  said  :—Salttli(i({;  ttu%  lord  u(  tin*  ci'I««s*tial:,,  tint 
highly  powerful  Vi*hnti»  the  l*iiriwhii  of  incoiiiparahU* 
the  eternal  and  unctecayingt  identical  with    four  tti«* 

three-fold  and  nhorn  of  tlietit,  who  i?4  excellnit , 

most  powerful,  worahtpful   and   immurtal ;   him,  than 

•  there  h  nothing  or  *maii<*r(  by  whom,  unhorn  4inl 
the  beginning  of  the  world,  thfo  univctM:  lu»  tj<4€ii 


fc(J  MARKANDEYA  PURANAW.' 

him,  who  appears  and  disappears,  who  is  seen  and  not 
who  is  the  creator  and  the  destroyer  of  all  in  the  end ;  bowing 
with  a  controlled  mind  to  the  Prime  deity  Brahml  who,  bring- 
ing out  from  his  mouth  Rik  and  Sdman>  purified  the  three 
worlds  (36—40).  Saluting  I^Sna,  defeated  by  whose  single 
arrow  the  Asuras  cannot  put  in  obstacles  in  the  sacrifices  of 
the  sacrifices  (41);  we  shall  describe,  at  length,  the  moral 
•truths  which  have  been  revealed  in  Shdrata  by  Vyftsa  of 
wondrous  deeds  (42).  Water  has  been  called  Ndra  by  the* 
'  ascetics  seeing  the  true  essence  of  things;  he  who 
on  it,  in  the  beginning  is  called  Ndrdyana  (43).  O  Brahman » 
the  divine  lord  Nlrayana,  permeating  all,  exists  in  four  fold 
forms,  (either)  endued  with  qualities  or  being  devoid  there* 
from  (44).  One  of  these  forms  cannot  be  defined;  the  wise 
behold  it  as  white  ;  this  form,  called  Vlsudcva,  is  a* 

being    engarlanded  by  effulgence,  the  principal  of  thft 

Yogis,  distant  yet' near,  above  the  attributes  *n<&  of  alt- 

attachments  (45—46).    Form,  color  ttc  do  not  really  belong 
to  it,  but  are   the   work  of  imagination,     fts   form  i«  one, 
eternal,  pure  and  glorious  (47).    The  second   form,  known 
as  Sesha,  remaining  underneath,  holds  the   earth,     It  is   per- 
vaded by  the  quality  of  ignorance  and  is  accordingly  called 
as  belonging  to  the  brute  creation    (48),    The  third 
through  actions,  being  engaged  in  protecting  people  ;  It 
meated  by  the  quality  of  goodness  and  is  known  as  establish* 
ing  righteousness  (49).    The  fourth  lies  within  water  resting 
on  a  serpent  bed :  darkness   is  its  attribute  ancl  il  nlwayn 
carries  on  the  work  of  creation  (50).    That  third   form  of 
Hat!,  which  is  engaged  in  protecting  people,  always 
blishes  righteousness  on  earth  (51).  Slaying  the  rising 
Who  always  disturb  virtue,  it  protects  the  deities  and 
•  fifons  men  always  intent  upon  protecting  virtue  (52),    At  ill 
time%  0  Jamini,  whenever  the  virtue'  has  suffered 
tion  this  form  has  been  incarnated  for  raising 
(53).  •  Formerly  assuming  the  form.  of.  a  boar,  and 


MARKANDEYA  HURANAM.  21 

•the  water  with   the   projection   of  the   mouth*  it,   with   onr 
tooth,   raised   up   the   earth  like  a  lotos  (54),    Assuming  the 
form  of  man-lion  he  slew  Hiranyaka<;ipu   and   other 
headed  by  Viprachitti  (55).     Dwarf  and   various  other 
of  his— I   do  not  like    to    enumerate*      The    present 
is  his  MathurS,  incarnation  (5).     When   the   form    permratrril 
by  the  quality  of  goodness  was  incarnated  it  engaged   in   the 
work  of  preservation   under   tine  name  of  Pradyumna  (57). 
Either  born  as  a  celestial,  a  human  being  or  a  beast,  V&swtava* 
according  to   his  will,   assumes  the  nature*   of  tin*    form    fin 
which  he  is  born)  (58).    All  thin   has  bern  described ; 
bear  next,  how  the-. lord  Vishnu,  although  attaining  to 
success,  assumed  the  form  of  n  man 


CHAP  T E  ft    V . 


1  HE  BIRDS  said:— Formerly  the   Patriarch  TashUl    hail 

a  son  by  name   Trigirl;  (once)   piTforttiniff  miteritit*  *  with  lii-» 
head  downwards  he   was    stain   by   Sakm   in   fear  (t).     O 
Brahman,  Tasht&'a  son  being  ftiain,  frulra1^ 
impairment  being  greatly  by  the  »in  nf 

•(2).    OR  account  of  (his  iniquity  Sakra'*  energy  enit?rw} 
righteousness—and  his  energy  having  <*nterrd  into  right ftnin. 
nessSakra  shorn  of  it  (3),    Thereupon  hearing  of  tbr 

destruction  of  his  son    the  Patriarrh  Tashtl, 
anger,  tore  a  matted-Ioek  and  said  r—f.j),     '*  f^t  tin* 
ivorlds  with  the  deities  behold  my  prowenH  ;  k«| 

the   wickcd-mindcd    chart iacr  of    Ilka,   wlici    Imn 
BrShmann,  witness  it  also,  by  whom  my   'u>n,  in 


own 


penances,  has  been  killed."  Saying  this,  he,  having 
his  eyes  reddened  with  anger,  offered  the  matted-locks  to 
fire  (5—- 6).  Thereupon  arose  a  mighty,  huge-bodied  Asura, 
Vritra,  engarlanded  by  flames,  having  huge  teeth  and  resem- 
bling a-  mass  of  crushed  collyrum  (7),  Being  impregnated 
by  the  energy  of  TashtS,  the  highly  powerful  enemy  of 
Indra,  of  incomparable  energy,  daily  grew  in  like 

the  course  of  an  arrow  (8),    Beholding  the  "mighty 
Vritra  for  his  own  destruction,  Sakra,  stricken  with 
,the sfven  Rishis  for  making  a  peace  (9),    The  'sago*,  i*¥Cr 
engaged  in  the  well-being  of  all  creatures  with  a  ghcl    htart, 
arranged  for  a  conditional  treaty  between  him  and  Vritra  (m>. 
When  disregarding  the  condition  Vritra  was  slain  by  Iwlra, 
his  strength  became  enfeebled  on   account  of  his  being   AH. 
sailed  by  the  sin   of  Vritra's  destruction  (n).    The  trtrenjjth 
driven  out  of  Sakra's  body   entered  into  air,  AlI-ftprcafHng, 
invisible  and  the  deity  presiding  over  all  prowess  (ta).   When 
assuming  tke  form  ot  Goutama,  Sakra,  the  lord  of  the  cdr*. 
tials,  ravished  AhalyS,  his  beauty  disappeared  (rj),      The 
grace  of   his  limbs  which  was  highly  charming,  leaving  ilie 
wicked  king  of  the  deities,  resorted  to  Ntsatyas  (the  twin 
sons  of  Aswini)  (14).    Knowing  that  the  king  of  the 
lials  was  shorn  of  virtue  and  energy  and  deprived  of 
sa4  beauty  the  Daityas  addressed  themselves  for 
ing-hini  (15).    0  great  ascetic,  being  desirous  'of  vanquishing 
the  king  of  the  celestials,  the  highly  powerful  were 

fcera  in  the  races  of   mighty  monarchs  (16).     Once  on  a 
'time,  the  earth,  assailed  by  her  load, 'went  to  the  summit  of 
^.ttWAtUeni  where  there  was  an  assembly  of  the 
*»ls  (ift    She,  distressed  with  a  heavy  load,  eommunictted 
to  them  the  cause  of  her  affliction  arising  from  the 
the  sons  of  Danu  (18).    «  All  those  powerful  who 

hat  ^destroyed  by  you,  have  been  bom  in  the  region"  of 
•MI*  Chouses  of  the  kings  (19).    They  are  peal  mmy 
Akttumhw  gn  nuinberJ-disteesBed  by  them  I  am  going , 


f 


w 


MARKANDEVA  PURANAM,  5J 

do  you  so  arrange  therefore,  O  celestials,  that   I 
to  peace  (20)." 

THE    BIRDS    said '.—Thereupon    dividing     their 
the  celestials  descended  on  earth  from  their  own  for 

protecting  creatures  and  relieving  the  earth  of  her  burrfan* 
(2i).    Then  the  deity   Dharma  put  the  energy  of 
body  in    Kunti    and  then  born    the  highly 

king  Yudhisthira  (22),    The  God   of  Wind  gave    away  his 
energy  and  Bhima  was  born  *  and  Plrtha  (Arjuna)  the  con- 
queror of  the  god  of  riches  was  born   from    a  half  of 
energy  (23).    The  highly  effulgent  twins   resembling 
wire  born  from   MSdri.    In   these  five  ways  did  tfie  Dtvinr* 
performer  of  hundred  sacrifices  incarnate  himself 
great  wife  came  out  from   fire  as  KrislmA  (25). 
was  the  wife  of  Sakra  and  of  none  else.     The 
can    convert  their  body    into  many  (26),     We*  Itav«*    tlnin 
cribed  to   you   how   one   ln!came  the  wife  of  the*  five*.     H«r;ir 
how  Valadcva  went  to  the  Samawati. 


CHAPTEft    VI, 


-oo* 


T 


US  said  ;—»Kuowing   that   Kmhn&   had  a 

love  for  P&rtha,   K&ma,   having  the  plough   f»r  hin 
thought  mueh  «i§  to   what  NliouUi   be  done  (t),     <g 
Krishna  1  shall  to  th<*  wide  of  nuryodhiiiinand         can  I, 

siding  with  the  PSndavim,   slay  Ihr  Icinjj  Ilurytnltiani,  my 
in-law,  disciple'  and  lord  ol   twn  /  (2»-;|i     Tbf  rrfore  I 
purify  myself  by  visiting  holy  sihriticn  HO  bug  nnilitt 
Finduvas  do  not  uxletminatt!  «ach  t>thcr  (4) Pt    Tlmfi 


IL 


MARKANDEYA  PURANAM. 

Hrishikeca,   Partha  and   Duryyodhana,  Valarima  (Souri)  «ur 
rounded   by  his  soldiers    went   to  DwarkS   (5).     Going    to 
Dwarka    filled    with    contented  and  healthy    men,   R|ma 
holding  plough  as  weapon,  began  to  drink  on  the  day  „„..' 
cedipg  his  departure  to  holy  shrines  (6).     Then 
his  glass  and  holding  by  the  hand  the  proud   Revati,    res 
W»g  an  Apsara  he  went  to  the  rich  garden  of  Raivata 
Eluded  by  a  bevy  of    damsels,  he,  inebriete  as  he 
reeled  as  he  went  along.    The  heroe  then  saw  the  hi 
(banning  wood,  rich  with  fruits  and  flowers  of  all 
filled  w,th  monkeys,  holy  and  abounding   in  ^ 
lakes  (8-9).    He  heard  many  maddening  notes  emitted  by 
hrds    crcabng  dehght,    Pleasant    to  the    ears  and  greatly 
•weet  (ro).    He  saw  those  trees,  loaded  with  the  frL  o^ 
a  11  seasons  and  sh.ning  with  the  flowers  of  all  8Caso«8  «££ 


of  trees,  filled   with  sweet 
Chakoras,SataPatras 
' 


Varbus 


looses,  Kalharas, 


of  do- 


w  i 


acquatic 
forest,  one  by  one, 
grove  of 


n^  *'• 

fttt 

hc  Uvice,b 


I 


MAttKANDKYA 


bhes  versed    in   the  Wclas   ami    their   brnuhf», 
fehlrgavas/  the    tlescewl.inlh    oi  Hinvtradftjn  rum*    fit 

Goutama  and   other  eminent   twice-born  on«fc#t>ori»  in 
races,   who,   seated    on    Kti$a    ah«*t*ts    on    KpaciotH 
deer    skins    and    other  of  the    ascetics,    went   Ibtni* 

ing  with  attention.  Amongst  them,  Sula  was  (iisirottrNing 
on  themes,  relating  to  Pur&tu*,  on  th<*  rhnri«:tr,r  of  lh*» 
original  celestial  saints  (34— J»0).  IMiolchntf  with 

reddened  with  tlt^k  and  cotwidcrinK  liitn  to  in*  iiiriiiititn  all 
the  twice-born  huriiedly  Htooil  up  (17)*  TIt*y  all  wrlmi»?M| 
the  holder  of  plough*  except  him  \\In>  w.is  bruit  in  ihc  r.u«* 
of  Suta  (28).  Thci«at  thr  tilghly  i»nv*!  rful  li^ltlt^  <*l  plMii^h, 
illed  with  anger,  and  his  eyes  lolling,  \vlrn  lia*l  «>lr*in  nnmt»«*i  - 
less  Dlnavast,  killed  Sutu  (3y).  Suta,  ht'iti|*  nlaiiir  ,>U;M*»«*t 
to,  the  dignity  of  Bhiliiiil  ;  ami  .ill  the  Irtin^boin.  <  Kul  in 
antelope  skin,  went  away  from  tins  foii*.*t  fj«»  CfMi'.ui-'ii.j.j 
himself  sullh'fl,  Ihc  holder  <»f  pl«»uj;h  tlnu  •!•?  ••- i<r  A  ^VP.H 
iniquity  luis  bt\  ti  pi»ipf%li'»it'td  l*y  w  ^ji1-  Ihn*-  »!  in*  •  *i 
who  has  atUiucd  to  th<1  <lij;mi'  *l  Hi.ihiut;  .i»i»l  tr«^iM'»  m«* 
alt  t'wic-e-liorn  ouoii  h.ivt*  jjou  *  awny  ij  ')•  "'  '»**  raiirlf  oi 

my  body»  haul  ar«  iron,  i,$i  «^«*atinj{  uii»'it  a»«iNifc  I  h,iva 
my  own-self  cuiwil  with   the  de«trtu,*Uuti  of  4  C,ij). 

Fie  on  spit**,  drink,  it|(oii*m  ami  rashue^i,  ptMs*,*HMnl  l»v  nhi*  h 
I  have  perpcliAtctl  this  mij'Jity   iwijuHy  jj,{).     !;ur  t  t|ii,$ii!!^ 
my  sin,  1   shall  tifmervc  ;t  vow  t^uinltug 
•by  washing  nwny  my  drcd   and  »tn«P*« 

(35).    In   thiM  viwit  ut  tli«  holy  f 

1  skill  go  in  /*i<ff///d//iJ  S^raswati"  (31*).     Ilirre- 
upon  repaired  to  J*ratffomti  »  hoai  ii**^l  tint 

tlie  (3.7)* 


« 


CHAPTER    VII. 


1  HE  BIRDS  said  -.—Formerly  in  the  Tret!  ihf  rd 

a  royal  •  saint  by  name  Harishchandra :  that  ruler  of  tilt 
earth  was  virtuous,  renowned  for  good  .deeds  and  of  a  hainl- 
some  person  (i).  -  During  his  rule  there  was  110  0r 

disease  or  untimely  death  amongst  men  ;    nor   \m 
tlsed  to  take  delight  in  impious  deeds  (2),  They  were  not 
of  their  riches,  prowess  and  asceticism  ;  and  no  woman 
^  gave  birth  to  children  before  she   attained   her  yotith   (j)» 
Once  on  a  time '  it  so  happened,  that  as  that  mighty-armed 
one  was  engaged  in  pursuing  a  deer  in   the   fontftt   fir   beard 
the  cries  of  "Save  me"   coming  from  a  certain  women  (4)* 
Then  leaving  the  deer  the  king  said  "No  fear ;  what  wicked 
person  is  engaged  in  doing  wrong  during  my  regcme  ?f>  (5)* 
He  (then)  proceeded  to  the  direction  of  cries :  in  the 
the  dreadful  Deity  of  impediments,  who  put*  in  fa 

the  beginning  of  every  thing,  thought  (6)  :     "Carrymjf  on 
unequalled  devout  penances  the  highly  powerful  Vitwtmitrj* 
observing  a  vow,  is  striving  to  acquire   various  Icnrningn  of 
Bhava  and  others  never,  before  acquired  by  any  (7). 
being  accomplished  by  the  ascetic,  endued  with 
sitence   and    self-control,    and    assailed  by  fear,  are 
crying.  What  should  I  do  now  ?  ,8).  The  foremost  0! 
>b  energetic  and  we  are  greatly  weak ;  assailed  with  fear  ftluv 
-«*»  cryiag;  this  appears  as    incomprehensible  to  «*  ML    | 
bave  got  bere  the  kmg  exclaiming  for  tbe 
fear/     Eatenng  into  his  body  I  shaH  a 


cncrgy, 


am  present  here  (ra)?    Who,  alt 

shafts  discharged  front  my  up  all 

shall  enter  into  a  long  sleep"?  (13)  lie 

words  of  the    king,  Vi^wlmittm  -  was  i    and 

foremost  of  Rishi*  having 

forms  of  learning  Immediately  (14)* 

all  on  a  sudden  the  tit 

with  fear,  began  to  tremble  like  a  leaf  ef  aa  (15). 

When    the  said    fi  Stay  !   O 

the  king,  bowing  down  with  humility,          (16). 

Sir,  this  is  my  duty  !    O  lord  !  there  is  no  folly  of  mim*.    O 

ascetic,  you  should  not  be  angry  with  me  who 

my  OWE  duties  (17).    A  virtuous  king  should 

and  protect  (people)  §  and  In  pursuance  of  tic 

fight  lifting  up  Ms  bow"  (18). 

VISHWAMITRA  said  :—~  (l  Whom    sthonU!  you  (n 

thing),  whom  should  you  protect  and  with  whom  tihmtUI  you 
fight,  O  king?  Tdl  mo  thus  apflcuHIy,  if  you  tt*rtr  iififtgfilftiiiii- 
ness11  (19)*  Haritthchanclra  said  :  "Cliftn  *h(*ulti  tit*  in 

the  foremost  of  Vtpras  and  those  IIP!  ftif 

them  ;  those  that  are  afraid  nhoitK!  ba 
sliould   always  be  fought  %vith1f   (a«»X    Vlv^ftntitm 
4i  looking,  you  obttcrvo  fully  nil  lit**  thiUt***  t»l  4   fcinj;,    f 
appear  before  you   as    a  Hr&hmaika    clr^itcinn    of 
something:  mo  my  d«*Mev«Ufrtr  gtit11  (ai)»    Jho 

sail  :**Henring  warcU,  the  hi*  inna 

filled  with  dolighfci  con»!clen?d  hiniirlf   to 
again  and  said  to  Kou^ika  (aj)»    !Iarii4ichaiitlra        ,«***  1*i  ti 
me  freely*  O  revfrciid  Sisrt  what  1   t*lutll   have   t«  ^»ve  yciti  , 
and  even  it  be  difticalt  to  know  It  «*t  nlr**atly 

lo  you,  (^3)—  be  it  fttfwTt  non,  wlf«%  body,  flli 

dom,  fortune  or  any  other  thing  that  you  fmy  like  to 
(24),    VIgw&mlfera  said  :  «"  CtmHulcir,  O  kln^  wliat   you 
laid  as  accepted  by  me.     First  jjtvi*  inr  th»4  Unlc^ittitl  of  tlir 
Rljashuya  sacrifice"  C*"?sV     fU^  kii^»    4ilt!  »Wf  1  «  l*!ill  t 


havu" 


MARKANDEYA  PURASAM- 


I 


aut  with  all  virtues,  that  follow,  mi,  ,f.«r  M-.  j^li- 
-  the  use  of  speaking  mon-you  B,v,  m«   Ml   «.* 


.1.   wor-ln   of  .1,-    Hn!,   tl. 

king    without  any  change  on  bin  co....!.'namv  ^t  *»iti  * 
delighted  heart,  said  «  50  b«  it  "  with  MII"!  l-inn  •  J  *  ^ 

VISHWAMITRA   Mtid^ir.O.c^I^nl,    ,ou    li,.^.^^ 

away  to  me  your  kingdom,  earth  and  fu,cv*  who   i!^  11  „  Ih, 
king  of  them  all,  tny»clfbcinu  In  iwanit.H       (,P, 

%yrtsU^drasaid:--From  tho  tlmftl  Imvr  s;v«  m'-f  !•»  vm 
'ibis  earth  with  kingdom,  you  are  tit,  !•*<!  AIL!  Ki.i,t  of  Ih^ 
earth,  0  reverend  Sir"  (32)-  VivwSmilni  -u4  -'-  h  v«>«i 
liave  conferred  upon  me,  0  king,  tin*  «Mitir^  i^ilh  *iul  if  Ihi* 
be  my  property,  then  do  you,  leaviog  olf  all  yom'  Mfinm^iit-4, 
the  thread  round  your  waUt  attd  wtwitiit  luik,  ?v>  out  liaiti 
^lA'^tece  with  your  wife  and  HOIII!  (JJ.-J4)* 

THE  BIROS  said:—  Say  in  $  '  so  boHMlM*  ft»M*<"*^«l 

himself  for  departure  along  with  hi*  wif«  Ami 

a  boy  (35).     As  he   was   jjoing  h«   iV 

t  tracting  his  path  said  to  the  king-0  Wlw  «If»  y«m  «t> 
*  gtfiftg  me  theDaMiiniof  Raj^whuyn  ?fl  (;<6); 
rttt'^^tftvertind  Sir,  I  have  conforr«J  tijiom  y<ni  thit 
dom  freed  of  all  thorns  and  I  have  rftacrvcd  to  me,  <'> 
'  Ifeese  three  bodies  of  mine"  (37),  *nM-.—  M  Still 

iftfa  should  confer  ttpoii  me  the  sacrificial  ;  if  ban 

1  Braised  to  the  Brfthraanaf  in  be  wrt  giv**n 

every  tfiittg  is  destroyed  (38).    A»  long  HH  Ilia 
are  n*0t  satisfied  in  the  Rljaslmya  sacrifice!  0  «0 


MARKANDEYA  PURANAM. 


29. 


gifts  of  Rafashuya  should  be  given  (39).  You  had  promised 
before  that  you  would  give  what  you  promised,  fight  with  the 
robbers  and  protect  the  distressed"  (40).  Harishcbaiidra 
said  :— *"0  reverend  Sir,  I  have  nothing  at  present  but  1  shall 
give  you  in  time;  favour  rae,  O  Brahmana  saint,  cherishing 
good  feelings  towards  me"  (41).  Vi^wamitra  said: — ff  How 
shall  I  wail,  O  lord  of  men  ;  tell  me  speedily  or  the  fire 
of  imprecation  shall  consume  you"  (42).  Harischandra 
said :—"  Within  a  month  I  shall  confer  upon  you  the 
Dakshina,  O  Brthmana  saint :  at  present  -I  have  nothing  ; 
you  should  permit  me  (therefore)"  (43).  Vigwimitra  said  : — 
|{  Go  |  go !  O  foremost  of  men  and  satisfy  your  duties ;  may 
you  fare  well  on  the  way  and  may  not  the  robbers  disturb 

you"  (44)-         •   "  '  ^         '    •       •          '       : 

THE  'BIRDS  said: — Then  permitted  with  saying  € go'  that 
foremost  of  royal  saints,  the  lord  of  the  earth,  having  bis 
mind  possessed  by  wonderment,  departed.  His  wife,  unused 
to.  walking,  followed  him  (45).  Beholding  that  foremost  of 
kings  issue  out  of  the  city  with  his  wife  and  son,  the  citizens 
following,  began  to  lament  (46) ; — "  O  lord,  why  do  you  leave 
us  distressed  and  oppresse^by-otfaef»-'ik-*mO  'king,  you  have 
always  acted  piously  and  been  kind  to  the  citizens.  If  you 
observe  virtue,  O  royal  saint,  take  us  (also  with  you)  (47). 
Wait  for  a  moment,  O  best  of  kings,  we  shall  drink  your  lotus 
countenance  with  these  black  bees  of  eyes  j  When  shall  we 
see  you  again  ?  (48).  The  wife,  taking  the  boy  son  (with  her) 
follows. '  Mm,  whom,  when  going  before,  the  kings  used  to 
follow  (49).  The  self-same  Harishchandra,  the  foremost  o£ 
kings*  whose  servants  mounted  on  elephants  used  to  precede 
him,  is  now  going  on  loot  (50).  O  king,  how  shall  your 
beautiful  face,  having  a  fair  nose  and  eye-brows,  be  sutllect  j 
with  dust  on  your  way?  (51),  Wait !  wait !  O  best  of  kings, 
satisfy  your  own  duty ;  compassion  is  the  best  of  virtues 
-especially  for  the  Kshatryas  (52).  Of  what  avail  are  the 
wives  and  the  sons?  What  is  the  use  of  riches  and  corns  f 


MARKANDEVA  PUftANAti* 

Leaving  all  these  we  will  follow  you  like  yo«r 
0  lord  \  0  great  king  !  O  master  j  why  do  you   renounce   m  t 
Wherever  you  will  be  we  will  go  ;    wherever  you  live  tliere  is 
our  happiness  ;  wherever  you  reside  there  is  owr  city— where 
the  king  is  there  is  our    heaven"  (54).      Hearing  the  lit- 
waitings  of  the  citizens,  the  king,  possessed   by  sorrow 
having  compassion,   stopped  on  the  way  (55*.     Seeing  Mm 
agitated  by  the  words  of  the  citizens  and  approaching 
Vi£wSmitra,  having  his  eyes    expanded    with     atiffCf 
indignation,  said  t — (56)  <(  Fie  on  you  !  who  are  wicked, 
false    and    utter     untruths ;    having    given    your    kingdom 
to    me   you   wish   to  take  it  back11  (57),    Than 
by  him  with  (harsh  words  he  began  to  tremble   and 
"  I  go"  he  speedily  went  away  taking  his  wife  liy  the  Imiict 
(58).    While  his  tender  wife,  exhausted  witli  fattgu*, 
drawn,  VigwSmitra  all  on  a  sudden  struck  her  wtfft  a  cluiitiMng 
rod  (59).    Beholding  her  thus  struck,    HarUhrhandra,   flu* 
lordtbf  the  earth,  stricken  with  grief,  saicl  « f  am  RoinjjM  ««"*d 
did  not  utter  any  thing  else  (60)*  liarifthtlmmlr*, 

the  lord  of  men,  thus  circumstanced,   Hie  lite  Vivwattava*, 
moved  with  pity,   said  :— (61)  "  To  what  this* 

sinful  Viswlmitra  attain  by  whom  this  onef  the  of 

t^)$e  performing  sacrifices,  has  been  deprived  0!  hi*  own 
kingdom  ?  (62).    And  drinking  whose  by 

reverence     and  offered  in    great     sacrifice    with 
shall  we  attain  to  great  delight  ?  "  (63), 
w  Hearing  those  their  words,  the  sou  of   Ko? ikat  Ailed  will 
great  anger,  imprecated  them,  saying  '  Do  you  all 

($4).    Being  propitiated  by  them  the 
acetic  again  said ;-« Although  bora  as  men  you  will  «0t 
«SLchiIdrca  nor  wives,  nor  there  will  be  ill-feeling  for  you* 

shorn  of  lust  and  anger  you  shall  again 
?;  ffifr-66).    Thereupon  all  those  with  their  own 

^.w^re  incarnated  in  the  house  of  the  Kurus  at  the  five 
wjs  of  the  PSndavas  sprung  from  the  womb  of  Uraura«U  (67), 


I 


IP 

It  is  for  this  reason  by  the  of  tlir 

the  mighty  car-warriors,  lti«*  of  Ihc  «li4  w* 

obtain  wives  (68).  Thus  we  to  you 

relating -to  the  history  01  the  of    the  an«l 

the  four  questions,    What  do  you          U>         ? 


CHAPTER  VIII. 


UAIMIKI  said  :<—"  All  this  you  have  to  me  in 

order  of  my  questions,  But  I  have  n  gn*at  vwriotttty  n*4  to 
the  story  of  Harishchandru  (f),  Alas  (  a  grrat  misfwhwf 
befell  that  high-souleci  ont*,  hut  did  ht%  (>  forrmonl  of  tttt* 

twice-born  one,  ever  attain  to  felicity  like  liefon*?"  (4* 

THE  BIRDS  said  ;™Hearmg  the  of  tftt 

poor  king,  accompanied  by  his  wift  ili» 

duly  proceeded  (3),  He  thought  *Tltis  city  Is  the  <*n|oy» 

went  of  human  being  created  hy  th<s  lriilctit-lmnd*ul 

deity  (Siva/  (4),  and  then  going  to  the  diy 

(Benares)  he  stricken    with  on 

with  his  obedient  wife  but  at  the  of  the  city  tit 

saw  Vi^wimltra  (5).  him  ho 

down  with  humility*  then   folding  his  Hftrifthchnntira 

said  to  the  great  (6)*    "Thin  It  my  life  !  this  is  my  Mm 

and  this   is  my  wife,  0  Do  you  one  of 

which  you  like         and  require  it  prGiwnt.    You 
command  me  what  cine  can  we  do  for  you  ?fl  (7—8)* 

VISUWAMITRA  said:— "The  month  i§ 
saint ;  give   me   my  Dakshinft  relative  to  if 

remember  your  own  words"  (9), 


0 

to-d^c  month  will  be  complete  f    Wait  moiv  ; 

you  shall  not  have  to  wait  long  (10). 

VISHWAMITR/V  said  :~Let  it  be  S0»  O  great  king,  I  com* 
•  again.    If  you  do  not  give  me  to-day  i  ihali  ettrsf  yon,    ( 1 1  ) 

THE    BIRDS   said:— Saying    thin  the  wrtif    , 

'away  and  the  king  thought  .—"What  *A.iH   I  <<>* 

him  which  I  have  promised?    Where  can  I  j?:l 
friends?  (12).    And  where  can   I   got  wealth  ?     »  I  t!^  tn4 
redeem  my  promise  I  shall  come  by   perdition?  (»#* 
I  give  up  my  life?    Where  shall  1  go?     If  1  iw-«  t    willt    ilf*s< 
truction  by   not  giving  what   I   had  promised,  I  -h;iH,  h<  iwj 
guilty  of  robbing  a  Brihmana  of  Iits  wealth,  bocoim*  a  wntro, 
the  vilest  of  vile  (14),    It  is  better  that  ntv  ftf    I  <nh,i1l 

enter  into  servitude'1  (15).     (Then)  his  wii«%  %iitfi  wnnN   MIJ>. 
pressed  with  grief,  said  to  the  poor  and  attxtou't  kinj*  lfiifilni|f 
^«Jl!b  to  head  hanging  down  (16).    flGivi«  up  ihoujjhl,  1 1  I^I/MI 
king;  and  satisfy 'your  promise  :  a  man,  who  hn*  hrt*n    ihiwii 
out  from  the  range  of  truth,  should  be  i»hmim*<i   tiku  a  CM'm^* 
tion-ground  (17).    They  say  there  is  no   otln*i   tluty   ^irnlrr 
fora  man,   than  the  satisfaction    of    one1*!    <wtt    i»r«miiu*. 
0  foremoat  of  men  (18),  '  The    perpetual   111111111^11  mri*  of 
•  a'^act^d  fire,  the  study    of    religious  bonk%\   .ill   th<* 
acts,  fc  charity  and  others    become    fruftIri»H   fot    tttin    iviiiirn* 
words  are  barren  (19).    Persons,  versed   in  r<  h^i»*iH  it,il|i* 
tures,  hold  that  truth   greatly    leads  to    #>Uvatu>n    ulMrir*,^ 
untruth  brings  down  those  who  have  not  rofitr<»!!<k<!  lju*ir  UWH 
'  I^IT^S  (^o)»    Having  performed  seven  hors$t;   »4rriin:cs 
y1^fel'oetebrlittl  the  Rljashuya  sacrifict*.    O  kitv,?,  fur 
single  untruth  should  you  be  cast  clown   from    tt^twn  t    (/t). 
0-king!  I  have  borne  children/1    Sty  ing  this  Mw  ta 

Then  the    king  having  Ms  filled 

H^EI&HCHANDRA    $aid ;— 'a  Renounce  your  gri«fp   (>   lair 
one!  this  boy  waits  here ;  upeak  out  if  you  want  to  wy  any* 


MARKANDEYA  i'L'RANAM. 


33 


thing  more,  •  0  you  endued  with  the  gait  of  an  elephant" 

The  wife  said  :— "  0  king,  I  have  borne  children  j  tin: 
marry  for  having  sons  :  therefore  selling  me  for  money, 
the  Dakshinl  to  the  BrShmana  "  (24.) 

•  THE  BIRDS  said;-— Hearing  this  the  Lord  of  the  earth  swoon* 
edUway :  -  regaining  his  consciousness   he  bewailed 
'  (25),     "  Mighty  is  my  grief,  0  fair  one,  that  you  this  to 

me,  have  I,  a  sinner  as  I  am,,  forgotten  yotir  smiling  conversa- 
tion? (26).  Alas!  Alas!  how  could  you  speak  this,  O  you 
of  pure  smiles  ?  And  how  can  I  carry  this  word  so  hard 
to  utter?"  (27)*  Saying  this  that  foremost  of  ant! 

again  exclaimed,  "  Uh  fie  on  me  j  fie  on  me  1 ?l  and  let!  down 
on  the  earth,  deprived  of  consciousness  (28)- 
chandra*  the  king  of  the   earth,   lying  down  on  the 

queen!  greatly  stricken  with  grief,  gave?  vont  to   these 
accents  (29).     "  Alas  i   0   great   king,  what  a  circumstance, 
beyond  conception,  is  present,  since  you,   used   to  the   caver- 
lets  of  Ranku  deer  skin,  are;  lying  down  on  earth  (%f«).     Ttte 
king,  my  husband,  who  conferred  upon  Br&hmanua  ten  million 
of  precious  kine,  sleeps  on  the  ground  (31).    Oh, 
misery !  0  God  j  what  did  this  king  commit  by  you  he, 

resembling    Indra  or   Upcndra,   ha*  10 

strait11  (32)*    Having  said  thin,  that  one  of  fair  hips,  aaHniiedl 
with  the  unbearable  affliction  of  her  husband, 
and  fell  down  on  earth  (33).  his 

down  on  earth,  the  boy,  greatly  with 

sorrow,  said  (34).    "  Father,  father,  me          f 

mother,  give  me  food  t  my  hunger  is  growing  powerful  an*} 
the  top  of  my  tongue  is  dried  up"  (3$). 

THE  BIRDS  said :— In  the  interval  Viywfyititni  of 
austerities  came  there.  Hftrishchaiulm  tying  down 

on  earth  bereft  of  consciousness  ancl  wunhing  him  with  wutcit 
he  said  to  the  king  : — "  Rise  !  Risej  O  of  mo 

ray  Dakshini*    The  misery  of  a  mau  who  ig  in 
multiplies"  (36- — 37). 
5 


MARKANDEYA 


Having  been  washed  by  ice-cold  tho 

Ms  consciousness;  but  seeing  Vifwftmitra  ft**  again  lew!  I| 
and  the  ascetic  was  worked  up  with  anger  (,$H),  ConhftHng 
the  king  that  foremost  of  the  twico-born  •—  l(  If  you 

wish  to  observe  piety,  give  me  that  DakshinS  (yjh.  Iff  truth 
the  sun  gives  its  rays?  in  truth  the  earth  exists  ;  truth  In 
spoken  of  as  the  great  virtue  and  heaven  (itself)  is  rstab* 
lished  in  truth  (40).  A  thousand  horso*aan  truth 

being,  weighed  in   the  same   balance*,   truth  wrigli**    heavier 

I  than  thousand  horse-sacrifices  (41),  Wli't  is  tin*  u^c  of 
•speaking  these  sweet  words  to  you,  who,  .Vabou;;h  a  f»mv<?r« 
ful  king,  are  DOW  a  dishonourable,  tkiotis-fli'.iigiif'i!,  niiiniiig 
and  untruthful  man?  Hear  thin,  what  1  OfitJi*!1}*  f^jf, 

If,  0  king,  you  do  not  give  me  my  tXibihiii!  to-rtov,  I 
forsooth  imprecate  a  curse  on  you,  c*i$  l!i«  ,Httn%4jint*  to  the 
setting  hili  w  (43),  Saying  this  the  BrUunAttn  \vriii  ;iw.iy  anci 
the  king  remained  assailed  with  fear  (thin  king)  "  Krtiticwt 
to  such  a  degraded  state,  without  any  im*ans  and  opprf  ?i«cui 
by  the  rich  where  shall  I  go?"  (44),  His  wife  n^ato  *ti<i  ' 
"Act  up  to  my  words.  Burnt  down  hy  the  iixs  0f  htn  im- 
precation, do  not.  meet  with  death1*  (45),  IVgiui  on  re. 
peatedly  by  his  wife  the  king  said  ;—  ^  I  shall  ill0ri|  of  nimm^ 
wto  sell  ycm,  0  fair-  one  (46),  I  shall  do  m!ia|  the 

Eeartless  cannot,  provided  that  1  can  titter  ftttrfi  it  word 
which  it  is  so  hard  to  speak  out"  (47).  Hftvm»<  «akl  lltti  10 
his  wife  with  his  throat  and  eyes  obstructed  with  tenrn  and 
going  to  the  city,  the  grief-stricken  king  sale!  (48),  <f  O  ye 
eitteeus,  hear  ye  all  my  words.  Why  do  you  mk  mt  ?  I  mn 

-  a  merciless  one,  not  even  a  man  (49),  I  aro  a  veritable 
demon,  hard-hearth-  or  even  viler  than  It,  for  1  aw  ready  to 
mil  my  beloved  wifo,wd  not  renounce  my  own  lift:  (50).  If 
of  you  wo«U,  require  her  as  a  maid-servant  who  it 
ta  my  Hie  iiiell,  let  him  speak  out  quickly  before 
ut  an  end  to  my  W  (gi), 

THE  BIRDS  said  ^Thereupon  advancing  a  little  an  aged 


I 


MARKANDKYA   PURANAM.  3; 

Brihmana  said  to  the  king :— "  (Jive  me  Ilils 
I  shall  buy  her  giving  the  price  (52).  I  !i»ive  profnsr  vu*."ilfh 
and  highly  tender  Is  my  beloved  wife  ;  she!  c&ftitot  ilo  flu* 
work  of  household,  so  you  give  her  to  me  (53)  Your  wife  in 
one  of  those  that  are  active,  young,  fair,  and  good*n<'itm**t! : 
give  me  the  woman  and  take  this  fair  price"  (54),  Being 
addressed  by  the  Br&hmatia  the  mind  of  tho  king  H.iritih- 
chandra  was  sundered  by  grief  and  lie  could  not  speak  any 
thing  (55.)  Then  having  tied  fast  the  money  with "t IK*  corner 
of  the  king's  bark  the  Brlhmana  began  to  drajj  tin*  qmurt 
holding  her  by  the  hair  (56).  Seeing  his  tnnihrr  thus  drawn 
the  boy  Rohitftswa,  having  locks  on  his  head,  bq^itt  to  t:ty 
pulling  the  cloth  by  his  hands  (57).  Tin*  qurrii  ,*— 

"Leave  IM,  leave  me,  till  I  have  seen  the  «  hilrl.  t>  my  lw>y, 
it  will  be  very  difficult  for  you  to  see  me*  n^nin  (yS)  II*  Imlil, 
behold  your  mother,  O  boy,  who  II;UT  ln:<  onu*  a  slavr.  Hill 
do  not  touch  me,  (.)  princo,  I  run  uiuvcnlhy  of  brijj;i  trtwlun} 
by  you"  (59),  Then  scu*ing  all  on  a  sutltlrn  hi;*  ntfitliri  th» » 
drawn,  the  boy,  with  eyes  ovui flowing  \\ith  <rar?s  foliownt  h»»r 
crying  "  mother !  "  (60).  Hie  twuu»-born  one  in 
him  with  foot  who  wan  then  comai;;  tntf  stifl  li«  tt(i 

crying  "mother"  and  did  not  let  his   mother   go  (fit).     Tlw 
queen   said  :— *M  0  master,  show   im*   this  fitvotit,  cl<»  >4iu  al-a» 
buy  up  this  boy ;  although  bought,  I  shall  lie  of  im  use  In  you 
without  him  (62),    Unfortunate  as   I  nm,  tie  yutt  kind  lit  itttv 
Litik'ibe  with  him  as   a  row   in  titiiteil  with  it*  tralf " 
The  BrShmana  said:— "Take  this  momty  rind  tfivf*  mt*  ymir 
boy.    Persons,  conversant  with   scriptures,  Imw  sHtlrtl  i!i** 
value    of  both    a-   man    and    a    wmnan    at     ;i    h»»cIr«Ml,    a 
thousand,     a  ten   thousand    and   a  im   million    ruin" 
Then   tying  the   money   in   hin  cloth   (the   HrAtmutta)  4<i«»k 
the  boy  along  with   his   inothisr  nnd  Imuud  ilirm    tof;rlti«;r 
(65).     Seeing  them,  his  wife  and  boy,  thus   tak^n   away,  Urn 
king,  greatly  stricken   vdtft    }rrj{.jt   hp|j;m  to   Lnin-nl 
hot  again  and  nffnin  (66).    "That  my  \\ifc,   whom  t^n  tfr 


4 


MARKAHDEYA 


wind,  the  sun  and  the  moon  or  any  man  whatever  did 
see  before,  has  now  come  by  the  condition  of  a  slave 
Descended  from  the  solar  race,  this  my  boy,  having  tender 
fingers,  has  been  sold.  Oh  {  fie  on  me  j  Fie  on  my  perverted 
sense  I  (68),  Oh  dear!  0  my  child!  through  my  ron* 

duct,  who  am  a  dishonourable  man  It  isf   that  you   have 
by  this  state  under  the  influence  of  ;         I  do   not 

die;  Oh [  fie  on  me"  (69).  While  the  king  was  thtiM  tic- 
wailing,,  the  Btflhmana,  taking  those  two,  quickly  <h«i,ipp<*;irt*cl 
in  the  midst  of  trees  and  houses  (70)*  Immcdtatrly  after 
Vi^wimitra  came  there  to  the  king  and  asked  for  th«*  money ; 
and  accordingly  Harishchandra  handed  over  to  him  tlit 
money  (71),  Finding  the  money  that  from  the 

sale  of  his  wife,  to  be  small,  Koufika,  wtraf**?*),  said  to 
the  king  who  was  overwhelmed  with  sorrow  (7*1),  "(> 
•wretch  of  a  Kshatrya,  if  you  consider  this  to  he  fit  for  my 
sacrificial  gift,  then  behold  to-day  the  of  my 

hard  austerities,  unalloyed  Brahma  energy,  terrific 
and  pure  studies"  (73—74)-    Harishchandra  said  :— "J 
confer  upon  you  other  gifts,   0   reverend  Sir,   tarry   for  a 
moment    At  present  I  have  nothing,  I  have         my  wife  ami 
son"  "(75),  Vi?wamitra  said,  a  Dicing,  a  ioyrlh    of  the  dny 
regains;  I  §hall  wait  till  then,  but  you  should  not  give  any 
other  reply"  (76). 

THE  BIRDS  continued ;— Having  thus  that  licit 

of  kings  with  cruel  and  merciless  words,  the  son  of  Kufika, 
taking  the  money,  speedily  went  away  (77).  Vt(wlm!tra 
having  departed,  the  king,  drowned  In  the  of  the 

of  fear  and  sorrow,  determining  every  thing,  cried  with 

his  face  bent  downwards  (78).  «  Let  hint,  that  would  buy  me 
at  bis  slave  for  mopey,  declare  Ms  Intention  before 

tfe  mn  sets"  (79).    Then  came  there  quickly  the  .Deity  of 
vhtmtmder  the  guise  of  a  ChandMa  smelling  bad, 
rough,  bearded,  large-toothed,  of  a  dreadful  look, 'black  with 
nhuge  abdomen,  of  twany   dreadful  w. 


carrying  a  numoer  or  niras,  aaornea  wun  *i   gunanu   01 

bodies,  with  a  skull  in  hand,  huge-faced,  terrific,  always 

ing,  surrounded  by  a  pack  of  dogs,  of  a  fearful  look,  with  a  rod 

in  his  hand   and  appearing   to  have   no  form  (80—8-?)-*     H« 
said:—*'  I  want  you,  tell  me  quickly  how  much   <lo   you  want 
for  your  service,  small  or  great?  by  which  I  may  buy   you  up** 
(83).   The  birds  said  :— Beholding  him  in  that  form,  of  terrible 
looks,  highly  ruthless  words  and  of  dreadfully   bad   ways,  the 
king  asked:  "  who  are  you"  (84).     The  Chandftla   replied:— 
"  I  am  a  Chandlla,   known   in  this   most  excellent  city  aft 
Pravira — I  am  the  executioner  of  those  that  arc 
to  death  and  take  the   blankets   from    the  corpses"    (85). 
Harishchandra  said  :— "  I  will  not  he  a  servant  of  a 
so  highly  degraded.    Rather  I   would  be   consumed  by  the 
fire  of  imprecation  than  be  a  slave  of  a  Chaml&ta  (Wt)".    The 
birds  said ; — While  he  was  thus  giving   out  the   great   ascetic 
VifwSmitra,   his  eyes   rolling  in    anger  and  indignation,  rarw? 
there  and  said  to  the  king  :— (87),     "This  Clutmliki  has 
here  to  give  you  plenty  of  money.     Why   do   you  not 
me  in  full  the  sacrificial  gift  ?    (88),  uid  :~~ 

"0  reverend  Sir,  0  son  of  Kuptka,  I  know  me  m 
from,  the  solar  race.    Desirous  of  money,   how  can  I 
into  the  service  of  a  Chandila  ?fl  (89),  Vigwimitni  rqttied!  ;-~ 
"  If  you  do  not  give  me  the  Chandlla'*  money    that  yaw  will 
get  by  selling  yourself,  forsooth  shall  I,  the  time 

imprecate  a  curse  on  you1*  (90), 

THE  BIRDS  said ;— Thereupon  the 

bewildered  by  anxiety  and  sorrow,  held  the  asccsttc's   feet 
saying  "  Favour  me"  (91),    Harishchandra  satcl :~"  1  shall  be 
your  slave,  I  am  afflicted,  1  am  affrighted  ;  I  am 
your  devoted    votary.    Favour  me,    O  to 

servo  a  Chandala  is  a  misery  (92).     With  all  my 
f  shall  serve  you,  performing  every  sort  of  work.  O  01 

ascetics,  I  shall  be  your  servant  satisfying  every  of 

(93),   Viywamilra  said;— <*  If  you  are  my  I 


3§  IIARKANDEVA 

make  you  over  to  this   Chandftla  for  the  consideration  ol  ,t 
hundred  million  coin"  (94). 

THE  BIRDS  said  : — When  he  had          this  tin*  Sttapftlui,* 
delightedly  giving  the  money  to  Vif  w&mitra   and    fifultiig  tint 
king  who  was  greatly  trembling  on  being  beaten  by  tho  rod, 
whose  senses  were  agitated,  who  was  disconsolate!,  for  bring 
divorced  from  all  that  was  dear  to  him  and  bis  frirmN, 
him'  to,  his     own  house  (95—96).     Living    in    tin* 
•of -the  Charid&la,  the    king  Harishchanclra,  «vi«ry   ttinrmitg* 
noon,  and"  evening,  sang  (97).    "  Seeing  hfr  boypootly  before 
her,  the  damsel,   seated  with  an  woe*begonc  coitiilroiinrr t  n»* 
members  me  (thinking)   'the  king  shall   lilwr&ttMtN  both,  by 
earning -wealth  and  giving  it  profusely  to  the  Hr&hfiwina"  («>8). 
That  one,  having  the  eyes  of  a  young  dorr,  dws  not  kitmv 
that- 1  have  fallen  into  worse  misfortune  (QC)}.     Alas  !  n    s<*rit*n 
of  misfortune  has  (befallen  me)— the  losti  of  kingdom,   tlw 
reBunciatioti  of  friends,  the  telling  off  of  the  wile   ami   clitld 
and  my  coming    by  the  state  of  a  ChandSla"  !    (ii»o)  Thim 
living  there-,  deprived' of  all  and  stricken  with  grief  ftc*  used  tn 
remember-  daily  his  beloved  son  and  his  wile  devoted  to  tilm 
(101);    After  a  length  of  time,    the    king    Hariihcltnwira, 
brought  under  this  (ChandSla1*)  control,  was  hi  MI tpp* 

ing:tfie  corpses  of  clothes  at  the  cremation  ground  (to A  He 
ivas  instructed  by  the  Chandlla,  engagedin  robbing  tlte  dead  of 
clothes,  Wait  here  day  and  night  watching  the  arrival  of  dead 
bodies  (103).  For  every  corpse- a  sixth  of  the  proceed*  h  to 
b«r  given  to  the  king,  three  are  mine  and  two  are  ymf 
»$?;  Thus  advised  he  went  to  the  house  of  the  drad. 


|% 

i  broken  ^w  tht  rt^ 

property  than  a«»  and  dog,  and  to  b. 
with.othartribas,    He  can  only  be  tmplt 
apuhUc  executioner  or  in  Gmjfrg  tebodteof  tlimie  who  die 


thc 


> 

I 


MARKANDBYA,  PURANAM. 


situated  to  the  south  of  VlrSimshl  (105)— to  the  cremation 
ground,  filled  with  terrible  sound*,  a  pack  of 
scattered  with  the  skulls  of  the  corpus  giving  out  a 
detestable  smell,  filled,  with  profuse  hmoke,  ahoundiitK  in 
malevolent  spirits,  ghosts,  goblins,  female  imps  and  Yak*l*as 
swarming  with  vultures  and  jackals,  .strewn  with  boiwH  *m<*il» 
Ing  horribly  and  filled  with  heart-rending  cries  of  tin*  ri'lafivfft 
of  the  dead.  "O  son!  O  friend,  C)  kinsman,  (>  brother, 
O  child,  0  my  dear  husband,  O  sister,  O  moflm'%  fathn, 
O  father,  0  grandson,  0  relative,  where  arc*  you  K*w  ^ 
Come  here/  there  a  number  of  men  wore  cryin;*  in  ihi'« 
way;  (105—00)  there  it  was  filled  with  the  rntrkitig  nound* 
of  burning  flesh,  fat  and  marrow;  there  haU-btirnt  and 
darkened  corpses,  showing  their  rows  of  teeth,  swrmed  to 
in  the  midst  of  fires  as  if  to  say,  *  This  is  the  end  of  the  Imd)*; 
(in)  there  were  heard  the  tracking  sounds  of  f!;uni*;t 
accompanied  by  theories  of  birds  in  the  mid'it  oi  Uir  *  «»lUr 
tion  of  bones,  the  bewaiistnijs  of  iri(4nds  itntl  tin*  « lu^nnjj 
sounds  of  the  Pukkasas  {(!haiidila?4)  ;  ami  wen  beard  Ilir 
hideous  songs  of  ghostet  goblinn,  matignunt 
demons  resembling  the  of  the  misversal  dLsfttliititMt  # 

there    the    collection   of  the   dung   of  COWH  unit  ftttlt.ilw**  * 
surrounded  by  heaps  of  bones  mixed  with  lUmen  and  divri-.r 
presents  of  garlands  and  lights  (to  the  dead)  and  offering*  to 
the  crows,   made  the  cremation   ground,  filled  with 
noises,  resemble  the  hell  (na~nft).     Kitted  wiltt  lite 
cries  of  the  ominous  jackal*  of  burning  mftuile*  uml  an  well 
as  with  those  of  others  living  in  cavtm,  thti  fearful   <  rniuiiititi 
ground,  full  of  Iartteotati0n§f  seemed  to  Htrike  irttui  rvru  iiiln 
the  heart  of  Fear  (117).    The  king,  going  tbeie,  fitlni 
grief,  began  to  mourn  :— "O  where  are   UKIHC   utri'aiiH, 

councillors,     Br&hnunas    and     the    kingdom  ?    (ft 8). 

O  Saivyft,  O  my  boy,  forsaking  me*,  who  am  wretched  whnri* 
have  you  gone  through  Vi^wIuntniV  impreritton  /  "  |ftf|l. 
Thus  did  he  think  again  and  again  by  tint  Chandilu^. 


40  MARKANDKYA  PUR AN AM. 

with  his  body  rough  all  over,  with  (profus?)  hair,  smelling 
(bad)  with  a  braid  of  hair  as  well  as  a  staff,  looking  likt-  the 
very  destroyers  he  rushed  about  crying,  "  Her*:  is  the  corpse, 
this  is  the  price  that  I  have  received.  This  is  mini*.  This 
is  the  king's.  This  is  the  ignorant  Chandala's,'1  Thus  going 
about  hither  and  thither,  the  king  seemed  to  hav«»  under- 
gone a  change  of  existence  (20 — 22).  He  wa-»  clad  in 
blanket  made  of  rags  stitched  together ;  his  face,  arm*  and 
chest  were  covered  with  the  ashes  of  the  funeral  {tyres ; 
and  his  fingers  were  besmeared  with  fat,  marrow  and  asfoss. 
Sighing  he  lived  upon  the  food  offered  to  the  mitnlmrlm 
dead  and  was  contented  therewith  (122-— 124).  H<>  adorned 
his  head  with  their  garlands.  He  did  not  sleep  in  tin*  night 
or  in  the  day  but  always  cried  "Alasj  Aiasj"  (12$).  Thus 
did  the  twelve  months  appear  like  a  hundred  yrars,  One* 
on  a  time  that  foremost  of  kings,  separated  from  hi »  friends 
and  having  a  rough  body,  was  fatigued  and  pom-Mrd  by 
sleep.  He  slept  motionless.  Sleeping  there  he  saw  a  highly 
wonderful  dream  in  consequence  of  his  habit  of  living  in  a 
cremation  ground  or  through  the  influence  of  powerful 
destiny.  Having  conferred  on  his  preceptor  liw  Dakuhini 
in  another  body  and  undergone  miseries  extending  over 
twelve  years  he  has  been  liberated.  He  saw  himself  horn  of 
the  womb  of  a  Pukkashi  (a  female  Chandala).  Remaining 
there  the  king  thought  "  Having  come  out  of  it  I  nhatl 
practise  virtues  and  charities"  (u6-i3o).  Afterwards  when 
he  was  born  as  the  son  of  a  Pukkasa  he  was  alwayn  engaged 
ia  the  performance  of  purifactory  rites  of  the  d<wl  iu  the 
cremation  ground  (I3x).  When  he  became  «vtm  years  old 
he  saw  the  dead  dody  of  a  poor  but  accomplished  Brfthmana 
Brought  to  the  cremation  ground  by  his  friend*  (133).  »etyg 
JjWtowd  by  him  demanding  the  fee,  the  BrtJunana.  said  :>- 
Tta. us  V,9wamitra'»  action  (I33).  Do  this  u,irlghteouj,  ^ 
0  smfut  wretch.  Formerly  the  k.ng  Hari8hcb*ndra 

having  yo«r  piety  destroyed  by  your  not  giving  to  a 


MARKAtfDEYA  PURANAM. 


what  you  promised,  have  htm  reduced  to  a  by 

Vi^wlmitra   (134)."     Because    he  did  not  my 

consideration  he  was  imprecated  by  them  in  "  O 

of  a  man)  go  you  immediately  to  a  drcadfuti  hell  (135)."    As 

soon  as  this  had  been  said    the    dreaming   king  the 

messengers  of  Yama  with  nooses  In  their  hands  (136).  He 
saw  himself  carried  forcibly  by  them.    Greatly  he  ex- 

claimed "0  father,  O  mother  ?   Where  are  you  to-day?11  (137). 
As  soon  as  he  said  this,  he  was  thrown  Into  a  hell  of 
oil  (138)*    Severed  with  a  saw,  sharp  as  a  razor  011  the 
part  of  his  body»  he,  tormented,  began  to  feed  on  pus  ami  blood 
in  darkness  (139).    Born  as  a  Pukkasa,  in  the  year. 

he  found  himself,  when  dead,  burnt  and  boiled  dmy  lit 

hell  (140),    Here  was  he  depressed   and  thw:  penitent  and 
elsewhere  beaten  and  tortured  ;  plunged   iti  water*  and 
and  assailed  by  severe  cold  and  winds  (141).     1ft  thfl  hell 
day  appeared  like  a  hundred  years.    Then  from  the  {{u;ir<K  in 
the  hell  he  heard  that  a  hundred  years  had  passed  «iway  (143}* 
Then  he  was  thrown  on  earth  and  was  burn  m  a  clog  living  on 
excretion.  Feeding  on  he  by 

a  mouth  (143).    He  then         himself  in  UK*  body  of  in 
an  elephant >  a  monkey,  a  a          a  cat,  ft  ttt'ron,  a 

a  ram,  a  bird,  n  worm*  a  fish,  a  tortoi*£,  a  boar,  a  deer,  a  fork, 
a  male  parrot,  a  female  parrot,  a  serpent  atttl  ollwr 
'objects,    Daily  born  in  the  species  of  various  ami 

assailed  by  sorrow,  be  a  flay  10  be  a 

years  (144—146)*    After  hundred  had  in 

his  being  bom  as  those  animals,  the  king  saw  fiim^Ii 

one  day  in  his  own  (*47)»    While  h«  W*IH  livinj; 

he  was  deprived  of  his  .kingdom  through  g»itiitiliiig  5 
losing  wife  and  son  he  alone  to  woods  (148)*    He   *aw 

there  a  dreadful  lion  with  his  mouth  wid«  twining 

forward  along  with  a  Sarabha*  to  devour  him  (149)*  Devoured 


'  A  gigantic 


with         faff* 


'49  MARKANDEYA 

by  him  he  lamented  for  his  wife  (crying)  lf  O  Satvyft   ! 
do. you  go  now  leaving  me  here  In  (?)"    Again 

'his  wife  along  with  his  son  (crying)  "Save  us»O  HarKhr 
no  more  with  gambling  (150— 151),    Your  son,  with  your  wife 
Saivyi,  has  been  reduced  to  a  miserable  plight-*"   if*  ran 
about  hither  and  thither  but  could  not  see  them  (fj4.    Then 
•stationed  in  the  sky  the   king  again  saw  her,  dtHtrfttswi  and 
naked  with  dishevelled  hair,   carried  away   forcibly  ami  ex* 
...claiming  "AUs  !  alas;  save  me,"    He  then  Haw 
stationed  in  the  sky  at  the  command  of  tin*  ki»?{  of  rigfitrmii* 
ness  exclaiming  "Come,  0  king,  Yama  hi>*   bmt   rommait. 
ded  for  you  by  Vi9wiroitfa"  (153—155).     IUvsn<*  hwtt  thu« 
accosted  the  king  was   forcibly  carried  AH  ay   with  a 
of  serpents  being  informed   that  this    wzw    tin*     doing    of 
VifwSmitra  (156),    Still  no  pious  thoughts  did   ami:  in  itii 
mind.    All  these  miseries,  which  he  had  seen  in   dream,  he 
Buffered  for  twelve  years.    After  the  expiry  of  lwt*fve  yrats 
he  was  taken  away  by  the  emissaries  (of  Yama)  (157—1581 
He  saw  there  Yama  in  his  own  form  who  said  to  the   lord  of 
men.    "  This  is  the  irrepressible  wrath  of  the 
Viswamitra  (159).    Kau?ika  will  even  bring  about  the 
.oCjour  son.    Go  you  to  the  world  of  men  and  jjo  through 
the  remaining  sufferings.    Going  there,  O  king,  you  ylmll 
meet  with  your  well-being  (160)*    After  the  expiration  of  the 
twelfth  year  there  will  be  an  end  of  your  minarit'*,  O 
Then  pushed  by  Yama's  emissaries  he  fell  clown   from  the 
sky  (161).    Then  dropping  down  from  the  region  of 
ho  woke  from  an  excess  of  terror  and  thought—*'  Alii  t  what 
a  misery,  it  is  sprinkling  salt  over  a  sore  (ufc).    ltt  a  dream 
I  have  seen  a  great  misery,  the  end  of  which  I  do  not  rt  at  * 
,but  have  twelve  years  passed  away- while  I  w«  imng  thin 
•;^dt«ain"~in  great  fear  he  asked  the  who  were 

waitmg  there.  Of  them  some  said  W  others  <yas'  (163-164) 
Heaunithis,  the  king,  stricken  with  .grirf,  sought  refuge 
with  th,  «..    Sayi0g  w  o  df  ities, ;  grant  me,  Savyi  Ud  my 


i 


I 


WARKANDEYA  PURANAM. 


4J 


boy,  good  fortune  (165),     Salutation  unto  the 
salutation  unto  Krishna,   the  Disposer,     salutation   unto  the 
Prime  of  prime,  the  holy,  the  ancient  and   undecaying 
,  Salutation     unto  thee,   O    Vrihaspali    and     unto 

Haying  said  this  the  king  engaged  in  the  work  of  a 

and  the  settlement  of  funeral   fees,  like   one   who  had  lost 

recollection  of  all  things.    The  king  became  dirty  and  : 

his  hairs  became  matted,  he  had  a  staff  and  his 
bewildered  (167— 168}*  Then  neither  hi*  son  nor  hi*  wife 
came  within  the  range  of  recollection  ;  and  dispiriU**!  <m 
account  of  his  having  lost  his  kingdom  he  lived  in  th<*  ve- 
rnation ground  (169).  One  clay  taking  her  own  <lrad  aim, 
bitten  by  a  serpent,  came  there  bewailing  th<*  wife  of  that 
king  (170).  She  repeatedly  exclaimed  :•—'' O  my  mn  f  O 
my  childi'1  She  was  lean,  discoloured!  stbsint-mtmlwt  awl 
had  her  hairs  covered  with  ashes  (171).  The  king's  wilit 
said  :— "  See,  O  king,  to-day,  a  moon  on  <:arlht  your  MW, 
whom  you  saw  before  playing,  bitten  by  a  mighty  :»r  rjirnt 
and  dead  (172)."  Hearing  her  UmnnUlions,  Urn  kiogf  think* 
ing  "  I  shall  get  the  blanket  of  the  dead1*  spwhly  wt*nl 
(I73)'  The  king  could  not  Inn 

stricken  with  sorrow  consequent  upon  living  in  u 

country  and  seeming  to  have  been  born  again  (t  /,$).  And  the 
princess  too  could  not  recognise  the  king  formerly  w**;iriiig 
beautiful  ringlets  but  now  witli  matted  a 

withered  tree  (175).    Beholding  that  boy  by  <i 

serpent  covered  in  black  and  endued  with  the  cil 

royalty  the  king  thought  :—u  Oh  what  misfortune  j  horn  ia 
the  race  of  what  king,  this  infant  lias  been  reduce!  to  mu:h  a 
condition  by  the  wicked-minded  Destroyer  (176—177),  Htt  tug 
this  boy  lying  on  the  lap  of  Ms  mother  I  remember  my  Iwy 
the  lotus-eyed  RohiULshwa  (178).  If  ha  hatl  not  liniiiglif 

to  itsS  control  by  the  Dreadful  Death  ho  must  h;w<«  t  «»»* 

at  this  age"  (879).  The  queen  said  :— "O  my  boy,  by  tit 
malignant  desire  of  what  sinful  man,  thi* 


44 


fortune    has    overtaken    us    the   end   of  I    do 

g*et  at?  (180).    Olord,  O  king,  without  me  who 

-am   assailed   by  grief  how  and  where  do  you  remain   In 
security?  (181).    0  Destiny,  what  have  you  not  10  the 

royal    saint,    Harishchanclraf  the  destruction    of    kingdom, 
.  the  renunciation  of  friends  and  the  off  of  thn  wife 

and  son"  (182).    Hearing  those  her   words  the  king, 
nising  his  beloved  wife  and  dead  son,  clown 

his  place  (183).    "  Oh  j  painful  !  this  is  SalvyS,  thi*  Ii  my 
boy  "  cried  he ;  thus  stricken  with          he  wept  and 
away  (184).    Recognising  him  and  him  in  plight 

she  fell  into  a  trance,  and  stricken  with  dropped  down 

on  earth  motionless  (185)-     Then  regaining  cnttHdmssncjiij 
both  the  king  and  the  queen  began  to  lament,  being  greatly 
stricken  with  sorrow  and  laden  with  the  weight  of 
(186)*    The  king  said :— • <f  Oh  my  boyt  your  face* 

tender  and  having  beautiful  eyes,  eye-brows  and  A  why 

does  not  tny  heart  rend?  (187)*    Clasping  whom,  coming 
of  himself  to  me  with  sweet  flPapa|  Papaj"  shall  I  call  *'(> 
my  child i"  out  of  love?  (188).  With  the  tw&ay          of 
thighs    shall    my  scarf,  lap    and  limbs  be  covered? 
Descended  from   my  loins,  you,  the  of  my  and 

heart*  ^ere  sold  like  a  chattel,  0  my  child,  by  this 
father  of  yours?  (190).    Having  robbed  me  of  my          terrt* 
tones,  possessions  and  wealth,  the  ruthless  of 

has  bitten  toy   child   (191),    Casting    my  upon  the 

lotus  face  of  my  son  bitten  by  the  serpent  of  I 

been  blinded  by  the  dreadful  venom'1  (192),    Ha? Ing  itii  this 
te».ttiti»  his  voice  choked  with  the  vapour  of 
his  son,  swooned  away  and  dropped  down.  (x§3)* 

,  THE  QUEEN  saidt— "  Forsooth,  from  hit          he 
tofet  that  best  of  men  Harishchandra,  the  moon  0!  the 
of  A*  lWned  (194),  Uke  his  nose  it  is  high  nod 
ward  ,*t  the  top.    Like  those  of  the  illustrious 
one  his  t**ti&  resemble  the  bwds  (195),    But  'why  him  tttui 


1  lord  ot  men  come  to   uic  creniiLuuii  giuuiiu  t          AMTCU  t,«Lav*uj£ 
off  the  grief  consequent  upon  the  death  of   his  son  she 
upon  her  fallen  husband  (196),    The  exalted  (queen)y 

filled  with  surprise  and  assailed  by  the  grief  of  her 
husband,  casting  her  looks,  saw  the  hateful  rod  of  her  hat- 
band (197).  (Crying  out)  (rl  am  Swapaka"  that  one  of  expan- 
sive eyes  fell  iato  a  swoon.    And  regaining 
within  a  short  time  she  said  with  a  heavy  voice  (198)*    f<  Fie 
on  you,  O  Destiny,   who  are  greatly  hard,  hateful  and  devoid 
of  dignity,  by  whom  this  king,  resembling  an.  immortal* 
been  reduced  to  the  state  of  &Sw&paka  (199)-  Having  brought 
about  the  destruction  of  his   kingdom,  the   renunciation  of 
friends,  the  sale  of  wife  and  son,  you  have  not  htm  ; 

this  king  has  been  made  a  Chand&Ia.  (200)*    Why  do  you 
raising  me  from   the  earth   who  am  burning  in  grief,          O 
king,  'get  upon  this  bed  !'  (201).     1  do  not   see   to-day   your 
umbrella  or  your   f3firiHgtl.ru*  or   ctlunvric  or   fan*     What  is 
the   change  brought  about   by  Destiny  (203).    That  iff 

kings,  before  whom,  formerly  while  going  out,  the 
to  do  the  work  of  menials  and  make  the  earth 
dust  with  their  scarps,  that  one,  under  the  of 

fortune,  is  now  living  in  the  crem&tioft»groum! 
earthen  water-pots  and  vessels  coming  in  with  human 

skulls,  dreadful  with  profuse  hairs  sticking  to  the  threads  of 
the  wreaths  of  the  dead,  covered  with  mud  dry 

terrific  with  a  mixture  of 

and  marrow ;  from  which  small  birds,  by  mi 

jackals,  have  fled  away ;  darkened  all          by  the  of 

the  funeral  phyres  ;  and  where  the  night-rangers  arc  brimful 
with  delight  by  eating  the  flesh11  (203—307). 
this  and  elapsed  the  neck  of  the  the  tit 

of  numberless  miseries  and  afflictions,  to  in 

piteous  accents  (208). 


*  A  golden  vessel  used  on  \  lie  occa&ipn  of  royal 


.46  -MARKANDBYA 

•  THE  QUEEN  said :— c*0  ktng>  t  or  n  reality  ^ 
tell  me  what  you  think,  0  gpreat  one;  my  mmi!  i*  stuptfidl 

(209).  If  this  be  so,  0  you  con  variant  with  morality,  virtue 
is  of  no  avail;. and  there  is  no  merit  in  worshipping  the 
IMhmanas,  the  deities  and  in  protecting  the  earth  faio). 
There  is  then  no  truth,  sincerity  or  stuff  you,  §0 

pious,  have  been  deprived  of  your  kingdom"  (.Mi).  Hear- 
ing her  words,  heavy  and  accompanied  by  hot  ?4gln  (he) 
described  to  that  damsel  of  slender  how  he  had  be* 

come  a  Swapaka  (212),    Weeping  lonjf,   »ighw*{  hot, 
timid  lady, '  stricken  with  grief,  duly   to  htm   the 

death  of  her  son  (213), 

•  THE  KING  said:— CIG  dear,  1  do  not  liku  10  undergo 
this  misery  for  a  long  time,    0    8tander*m%<!ft  lttlyf  li^liolrl 
ray  misfortune  that  I    am    not   (even)   a    master    of 

self  (214).  If  without  obtaining  permission  fr0ni  ll«:  ChandUa 
I  enter  into  fire,  I  shall,  in  another  birth,  tin* 

of  one  (such)  (215)),    -Or  I  shall  fall  into  a  hell  a*  an 
feeding  on  earth-worms ;  or  I  fall  into 

with  profuse  pus,  fat,  blood  and  muscle  (ai6).    Or  to 

ia  forest  of  sword-blades  I  shall  be  cut ;  or  to 

itauram  or  MahA    Raurava  I  shall  mfocry  (Jty)* 

If  a' Snaan  is  drowned  in  a  sea  of  miseries  he  can  to  an 

efcd  by  giving  up- his  life.    The  only  boy,  a  son  on 
depended  the  perpetuation  of  the  race,  he  Is  drowned 

by  the  powerful  tide  of  destiny.    A  wretched  m  !  arn» 

how  can' I  relinquish  my  life  ?  (218— -219).     But  a 

troubled  .person  does  not  care  for  sin.    Not  ift 

I  born  as  a  beast,  nor  in  the  forest  of  .award  or 

in  ^  Vaiiarini  is  that  misery  which  from  the  low  of  a 

.  (220), .  0  slender-made  lady,  I  shall  throw  into 

blazing  with  the  body  of  my  son ;  you 
mefor  this  iniquity  (221).    Permitted  by  me,  go  you  10  the 

'   4?*  the  ^Brahmaiia*  °  yo^of  fair  and 

my  wt>$a§r  ^ith  a  concentrated'-  'mind  If  I  have 


I 
i 


MARKANDEYA  PURAMAM* 


practised  'charities,  if  I   have   performed  sacrifice  II I 
pleased  my  spiritual  guide,  I  shall  agalnt  In  another  world, 
be  united   with  you  and  my  son  (223)*    What  Is  the 
lity  of  my   object  being  secured  In  this   world?     I 
therefore,   with  you,   wend  the  way  of  my  son  (224),     If,  O 
you  of'  fair  smiles,  I  have  said   anything  indecent   in   private 
(even)  by  way  of    jest,  you  should   pardon   me,  who   am 
begging  (225).    Out  of  haughtiness    that  you   are  a  queen, 
you  should   not  disregard  the   twice   born  one ;  but  O  fair 
one,  you  should  please  him  even  like  a  husband   or  a  deity  '* 
(226),    The  queen  said  : — (f  O  royal  saint,  even   this  very  day 
I  shall  enter  into  this  burning  fire   with   the   load   of  in 

your  company  "  (227). 

THE  BIRDS   said:— -Then  making  a  funeral  phyre    and 
placing  his   son    thereon,   the   king,   with   his   wife, 
to    meditate  upon  the  supreme    spirit,    the   Lord  Nlrlyatia^ 
Hari,    living    in   the     rave   of    heart,     Vftsudevn*    the    lord 
of    the     celestials,    without    beginning    ami    mil*    Braiimft, 
or  the 'holy  deity  clad  in  yellow  raiment  (Krishna) 
While  he  was  thus  thinking,  all  the  deities  with 
Dharma  before  them,  came  there  speedily  (330),    They,  all 
coming  there,  said:— "Hear,  hear,  ()  king,  O  lord! 
the  grand-father  (Brahml),  here  m  the  reverend    Dharma   ami 
these  are  the  SdMjras,  the    Vithwas,  the   Marut*,  a»«l  the 
•Lokapaias  with  their  respective  conveyance^ 
with  the  -GandharvaS)  Rudrasj   as  well 
and  others  as  well  as  Viqwftmitra,  of  whom  the   tiff  0ft  worliU 
could  not  make  a  friend,   are  anxious,   for  their  hrliuof,  to 
have  you  as  their  friend*"  •  Then  Sakra,  Dharma  and  <!a«lhi'.'4 
son   came  before  him  (231—234),     Dharma   suit!  .*•*'*  He  not 
rash,  0  king;  I  am  Dharma  who  have  come  to  you  b**<*« 

pleased  with  your  qualities  of  forgivent;*H,  M?lf-c?ontrot,  truthful* 
ness    and    others'*    (235),     loclra  «auI:--"O  Hurwh* 

chandra,  I  am  Sakra  and  have  come  to  you,     You  have 
with  your  wife  and  son  gained  the  eternal   region  (436).    tit 


MAEICANOEYA 


to  the  celestial  region,  0  king*  by  and 

son  which  is  hard  to  be  got  at  by  other  but  you 

acquired  it  by  your  acts  *'  (237)* 

THE  BIRDS  said ;— The  Lord  Indra, 

at  the  funeral  phyre>  created  a  nectarine  shower  from  the  iky 
capable  of  destroying   violent  deaths  (238).    He  § 

great  shower  of  blossoms  and  huge  to  bt 

Bounded. '  Then  in  that  assembly  of  |§ 

parties*  the  son  of  the  high*souted  king  up,  will  a 

tender  body,  healthy  and  with  sprightly  and 

(239— 240)*    Then  immediately  embracing  hit  the 

Harishchandra,  along  with  his  wife,  was  covered  with 
and  adorned  with  celestial  garlands   and  (341)*    Ha 

then  became  comforted  with  his  ffllncl    entirely  filled  with 
great  felicity.    Immediately   fndra  saw!  :  ''You 

shall/with  your  wife  and  son  attain  to  0 

one,  rise  up  in  consequence  of  your  own  (243). 

Chandra  said:~«Q  king  of  the  without 

•permitted  by  my  master  and  obtaining  n 

from  him  I  cannot  go  to  the  region  0!  the  (244)* 

Dharma  .said ;— Coming  to  know  of  your  futu  ft!  by 

my  own  power  1  had  brought  myself  to  the  state  of  a 
ati  displayed  that  fickleness  (245),    fodra  mid  :— 
Chandra,  ascend  the  .  region  .  of  the  pious   uteri,    tit*    ntONt 
exalted  station,   which  all  mea  on  earth  seek 
Chandra  said  :~SaIutation  onto  you,  O  ford  pf  the 
hear  these  my  words,,  which  favoured  bj  yw,  1  filial 
to,  you  with  a  delighted  countenance  on  of  your 

having  been  pleased  (^7)»    People  are  living  in  the  city  01 
Kojala  with  their  mmd,  sunk  in  my  grief, 
<Wund)  now  can  I  go  to  the  celettia!  regfon  ?  (*&.    Tlw 
on  of  a  ^oted  follower  is  tqpmlly  i«  mighty  a 
of  the  destmctianof 

fc^  1fttte  k  W^^^tl^ 
fer  hlm  wfeo  feMwrni  a  ibf0M  ind 


PUttAMAtf.  |§ 

follower.    Therefore,  0  Sakra,  go  you  to  If, 

O  lord  of  the  celestials,  they  go  to  heaven  with  mo,   I 
go  there  or  I  shall  go  to  hell  alohg  with  them  (2151)* 

said: — "Various    and    diversified    are     their  and 

iniquities.    Mow  can  you  go  to  heaven  along  with  so  many  ?*, 
(252).    Harishchandra    saidi— 0    Sakra*  it  is  tic 

energy  of  hi?  dependents  that  a  king  enjoys  his 
and  celebrates  great  sacrifices  and  Purtta  acts  *  (253)*   I 
never  forsake  them  through  the  desire  of  getting  heaven! 
them,  niy  benefactors,  by  whose  help  !  have  performed 
thing  (254).    0  lofd  of   the  celestials,  let    whatever 
merit)  therefore,   I  may  have  acquired  by  gifts, 
of   sacrifices  and     recitation  of    religious    formute,  be]  in 
common  with  them  (255)*    And  through  your  favour  let  me* 
with  them,  in  one  day*  enjoy  the  fruit  of  my         which  is  til 
last  for  a  long  time  (256). 

THE  BIRDS  said:— Then  saying  M  so  it  «halllx»  *'  Sakra, 
the  king  of  the  three  worlds,  with  a  delighted  ht*nrt»  Uimrrrui, 
and  Gadhi's  son,  VifwSmitra  came  clown  from  h«*avt*rt  to  carttt 
abounding  in  million  of  cars  and  laid  to  tho  of 

AyO'dhyS^     IC  Do    yo^u   come    up    to    ftwf  ft  *f 
Hearing  Indra's  words  and  pleased  with  the  king,  Vi^wlmitfn, 
of  hard  austerities,  brought  Rohtt&shwa  and  sprinkled  tfti* 
prince  in  the  charming  city  of  Ayodhyi,    And  the 
with  the  ascetics  and  Siddhas  sprinkled  that  lord  of 

-*6o).    Then  la  the  company  of  the  ktnfft  all  fat 

contented  people,  together  withitheir 
went  to  the  Celestial  region  (281)*  And  men  bt^an  to  innvi* 
from  one  ^ar  to  anothet  with  an  accession  of  dHight  Tlw 
king  Harishchandra^  the  lord  of  men,  (going  10  htMwn)  in 
a  car,  obtained  immense  wealth  and  lived  in  A  rity  fiirtitiwl 
by  walls  and  battlements  (263—263).  Smnfj  fah  pmsiprity, 
the  great  preceptor  UshanI,  versed  in  all  branclu**  of  learning 
hymned  the  following  verses  (264), 

*  Acts  of  pioum  liberality  such  m  Ut^ing  a  w«U  gr 

7 


MARKAND1*A*A 

SUKRA  said  :— There   has  never  Iwn,  n»*r  will  t»\  a 
like    Harishchandra.    Whoever,    aasulftl   by     i*ttrff 
to  it,   shall  attain  to  groat  Micity  (a<»5).     One,  attiring  after 

heaven,  obtains   heaven  ;    om%  <U\siro«s  cif  chiltiivt),  obtains 

children  ;  one,  desirous  of  a  wife,  gfls  wife  »  antt  0ti<% 

for  kingdom,  gats  kingdom  (266)      Oh  ihf  forrr  of  }Kilit!itcft 

Oh  the  mighty  result  of  charity,  for  llaii*4icJwwlr*i 

heaven  and  the  dignity  of  Intlra  u'O*) 

THE  BIRDS  said;— We   havr   iinin   clr**frilti*il   to  ymi  ir> 
detail  all  the  actions   of  HarMichnwlrn  ;  ftf.ir   tli«* 
0  leading  ascetics  (268)1    the  tHstmham***  <*i  tlin  Ul 
sacrifice,   which   led  to  the*  ck  struct  If  in  nl  tin*  r.irtlt  »i*i 
the    great    battle  between  ATI  »*iml  l|lic4  hrrrn-  tlut  m 
from  that  disturbance  (269). 


wikll 


CHAPTER 


HE  BIRDS  said;— On  Harifchchamlta  Iiavitig 
deprived  of  his  kingdom  and  gone  to  the  region  of  the 
tials,  his  highly  effulgent  priest  come  out  of  lib  watery 
tion,  on  the  expiration  of  the  twelve  which  lu*  «j>i»ni  0« 

the     Ganges.      The    ascetic    VashislLi      li^nil   everything 
about  the  work  of  Vijfwioritra,  the  misfortunir  oC  tint  liiierit 
H^rishchandra?  his  being  reduced  to  the  condition  of  a 
Chandtla1  and  the  .sale  of  his  wife  ancl  son  (i~j), 
this,  that  energetic  and  great  one,  who  wan  dellj/htctl   with 
king,  became  offended  with  the  (4}, 

tha  said  :~My  hundred  sons  were  destroyed  by 
;  even  in  that  I  was  not  offended  no  much  m  I  !mvo 
to^ay,  bearing  that  thtehigh-saulcd  and  mert- 


II 


MARKANDEYA   PURANAM. 


t;t 


torious  king,  given  to  the  adoration  of  the  duittes  ami  »!»<• 
Brlhmanas,  has  been  deprived  of  his  kingdom  ($—-6). 
As  the  truthful  and  the  self-controlled  king,  having  no  ill- 
will  even  towards  his  enemies,  meaning  no  Inrm,  virtuous* 
souled,  careful,  and  our  support,  has  been  reduced  to  this  stale* 
along  with  his  wife,  servants  and  son,  and  has  In  en  di  privo«l 
of  his  kingdom  and  subjected  to  various  miseries,  thai  viriotiH- 
souled  hater  of  a  Br&hmana,  that  one,  foolwh  awl  shot  n  of 
wisdom,  imprecated  by  me,  shall  bcconu.  a  heron  {/  .-»>)• 
The  birds  said  :— Hearing  of  the  imprecation,  the  luglitv 
energetic  Vifw&mitra,  the  son  of  Kutfka,  cuwi'd  him  in  letuni 
saying  "Be  you  an  Arin  (10.)-  And  in  accordance  with  f*arlt 
other's  curse,  both  Vashistha  and  the  highly  ftietgHk  Vi^wft* 
mitra,  the  son  of  Ku?ika,  although  endowed  vuth  |*tt%if  efful- 
gence, came  by  inferior  births  (n).  Although  bout  in  olhfkr 
species  they  both  of  incomparable  em-r^y  and  rndurd  willi 
mighty  strength  and  prowess,  l«*ing  |»rc*ally  I'ni.vjrd,  (outfit 
with  each  other  (12),  0  Hrflhrnnna,  the  An  \v.i-»  fwo  tho«- 
sand  Yojanas  high  and  th»*  heron  wan  thm*  thcmsant!  an«l 
ninety-six  Yojanas  high  (13),  Kiickied  with  ynsit 
they,  srtiking  each  othtr  with  their  win^  ciratcd  rxiii*rtiti|j 
fear  of  creatures  (14)*  Shaking  his  wtn}*s  tlu*  h<*ion, 
with  reddened  eyes,  struck  Ari  and  the  Litter  too,  uplifting  iK 
n€ck,  attacked  the  heron  with  its  legs  (15),  Danhwt  uilii  tin* 
wind  of  their  wings,  the  mountain  dropped  on 

and  assailed  by  the  downfall  of  the  mountain  tin*  earth 
(16).    The  earth  shaking,  the  ocean,  overleaping  it^  font  itch 
Hooded  the  earth ;  and  sinking  on   ono  altJo  flu?   i*ntth   wu:. 
going  to  seek  the  nether  region  (17),    Some  hv  the:  fall  «I  tin? 
mountain,  some  with  the  waters  of  tint  ocean,  awl 
the  shaking  of  the  earth,  alt  creatures  m<*t  with   c 
(18).    All  greatly  agitated  and  deprived  of  ihrir  nm«*c 
bcgaa  to  exclaim  Oh  and  Alas.     Thr  universe    watt 
agitated  and  the  terrestrial  round  was  alt  confused  f«>V     •'  Hit 
child  |  0  husband  j  0  infant f  Fly.     I  am  in  tltb  plight*    O  my 


MARKANMYA  PURANAM* 


dear,  0  my  husband,  the  mountain  falls  down.     Do  yc   % 
at  once."    Thus  did  the  creatures,  overwhelmed   with   fear, 
cry  at  that   time.     Then  came  the  Grandfather 
encircled  by  all  the    celestials  (20—21).    The   Lord   of  the 
Universe  addressed  them  both  who  were  worked  up 

With  anger  ;— "  Do  you  both  desist  from  and  let  the 

creatures  get  respite"  (22).    Although  hearing  the  of 

self-sprung  BrahmS,  they,  possessed  by  and 

on  and  did  not  desist  (23).    Thereat  beholding  the 
of  creatures  the  Deity,  the  Grandfather^  wishing  the  well* 
being    of    them    both,    removed    their  (23), 

Those  two  best  of  ascetics,  Kanaka  and 
their  former  forms  on  the  destruction  of  the  condition 
vaded  by  Ignorance,  the  Deity  Brahml  said :— (25).  IJMy 
Vasbistha,  0  you  foremost  of  the  Koupikas,  this 

conflict  having  its  origin  from  the  quality  of  (36). 

This  conflict  of  yours  obstructs    the  of 

Harishchandra   and  brings  destructions    of  earth  (37)* 
has.,  this  foremost  of  Koujikas  committed  any  to  the 

king;  but  (on  the  other  hand)  being  instrumental  to    his 
Attainment   of   heaven   proved   a   benefactor   to  him 
Having  come  under  the  control  of  anger  you  have  been  the 
Agents  in  obstructing  asceticism.    May  you, 

it  off.     Brahman    is   highly  powerful11    (29), 
addressed  by  him  both  of  them  were  ashamed ; 
other  affectionately  they  forgave  each  other  (30)*    Thmsuixm 
worshipped  by  the  celestials  Brahmft  repaired  to  lib 
region*    Vashistha  wended  his  way  to  his  own  habitation  and 
Ko%lka  to  Ms  own  hermitage  (31)*    This  conflict 
Art  and  heron  and  the  story  of  Harishchandra*  a»          as 
hwd,  become  free  from  sin  those  mortals  who         ti         as 
who  narrate;  nor* any  impediments  fall  it  tic  way  of 
ttofc' action. 


U  AIMINI  said  : — O  eminent  twice-born  one^  do  you  re- 
move my  doubt,  who  ask  you  regarding  the  birth 
of  creatures  obtaining  (in  this  world)  (i)  Why  i*  a  rriMtttm 
born,  why  does  it  grow  up,  why  with  its  body  nsftaitatl  by 
sufferings  does  it  live  in  the  womb?  (2)  Why  rottiing 
out  of  the  womb  does  it  attain  growth  ?  Ami  why  at  lh« 
time  of  death  is  it  deprived  of 'conaciouHnc**  ?  (3)  VWtlv 
does  a  raan  while  dying  reap  the  fruit  of  both  tiln  ami 

bad  actions  ?  How  do^s  an  act  produce  iu  fruit  ?  (4!  Wiiy 
in  the  womb  of  a  female,  where  is  digested  the  food  whit  tt  in 
hard  of  digestion,  is  not  a  small  lump  of  flesh  cligt^ttKl  ?  fa) 
*Do  you  explain  to  me  all  this  so  that  all  my  doubts  may  In* 
removed.  This  is  a  great  mystery  wherein  all  creature*  »*ir« 
Btupified  (6), 

THE  BIRDS  said  :~Tho  question!  that  yoy         put  10  tti»  jg 
a  difficult  one,  though  of  very  ;  to  tic 

existence  or  otherwise  of  all  It  i*  not  tin 

range  of  easy  comprehension  (f ).    O          one,  lirnrt  what 
formerly  a  highly  virtuous  ton,  tiy  name  mul  to  hit 

father  (8)    A  certain  •high-minded  bom  in  tin 

race  of.Bhrigu,  said  to  hit  ton  Suinati«  m^ 

void  of  sense  at  the  time  of  his  investiture  with 
(9).    {t  Study  the  VecUti,  0  In  due    order    tiring 

Intent  upon  serving  your  and  depending  upon  aiini 

(10).    Then  entering  the  life  of  t  householder  den  ytiu 
bratc  excellent  sacrifices  and  desirable  tml 

then  enter  into  woods  (n)»  When  yo«  shall  live  in  the 
0  child,  and  leaving  the  company  of  ytw  wife,le<ul  thi?  life  0!  n 
inendkant,you  will  attain  to  tlmU^A*m  approaching 
no  one  grieves  (13),''  The  birds  »atd;-Alllwtchi«co»ted 


S4 


MARKANOEYA  PURANAM. 


in  many  ways  (the  son)  could  not  say  anything  on  aummt  «i 
his  decrepitude  ;  but  the  father,  out  of  affection  atidre^nl  him 
again  and  again  on  many  topics  (13).  Being  llnis  target!  on  hy 
his  father  out  of  parental  affection  with  nectarine  words,  hr, 
smiling,  said:— -(14)  "  Q  father,  all  that  you  advise  me  to  at  tidy 
has  been  exhaustively  read  by  me  together  with  various  othcc 
branchesoflearninganddivcr.se  mechanical  (15),  IVtt 

thousand  births  more  come  to  my  recollection.  1  wan  convcr* 
sant  with  happiness  and  misery  and  was  in  des- 

truction, progress  and  prosperity  (16).  I  had  union  with 
enemies,  friends,  and  wives,  as  well  as  separation  from  Ui««m, 
I  saw  many  a  mother  as  well  as  many  a  father  (17)*  I 
experienced  thousands  of  miseries  and  1  hud  it 

great  many  friends  and  different  kinds  of  father  (18),  I  liv«ti 
in  a  female  womb  sullied  by  urine  and  excreta  and  1  uuifotvii 
from  severe  diseases  and  ailments  in  thousand*  (19),  I 
suffered  numberless  miseries  in  the  womb  in 
youth  and  in  old  age ;  all  these  I  now  recollect  (20),  I  was 
born. as  a  Brthmana,  a  Kshatriya,  a  Vaisya  and  a  Sudra  and 
again  as  a  beast,  a  worm,  a  deer  and  a  bird  (21).  I  was  born  in 
the  houses  of  the  royal  retainers  and  war-like  Icinga,  m  f  have 
been  born  in  your  house  (22).  I  became  servants  and 
of  many  men  and  I  came  by  mastery,  lordship,  and  poverty 
(23).  I  slew. many  and  in  turn  was  slain  and  struck  down  by 
them.  My  wealth  was  given  away  by  many  to  mA 

I  -also  gave  away  much  (24),      I  was  always  by 

fathers,  mothers,    friends,  brothers  and  wives ;  and  I 

became    poor    I  bathed  my  countenance    with  {35},  • 

Ttes  revolving  on  the  'perilous  wheel  of  the  world,  I  have 
attained  to  this  knowledge,  0  father,  which   i*  inttrumentai 
to  the,  attainment  of  liberation  (26).    Acquiring  this  know- 
le%e  all  the  actions  sanctioned  by  Rikt  Ktfw  and  S4ma 
agpft.to  me  as  shorn  of  any  virtue  and  inadequate  (27) 
Thefefore  of  what  use  are  the  ftvto  to  me  who  haw 
understanding,  have  been  satiated  .with  the  0f  tiit 


4 


I 
I 


MARKANDEYA  PURANAM.  55 

preceptor,  am  devoid  or  exertion  and  am  fond  of  the 
soul  ?  (28).  I  shall  attain  that  most  excellent  Brahma  state 
which  is  shorn  of  the  six  kinds  of  action,  jnisery,  happiness, 
delight,  sentiment,  and  attributes  (29).  Therefore  I  shall 
go,  0  father,  renouncing  the  collection  of  evils,  as  is  well- 
known,  originating  from  sentiment,  joy,  fear,  anxiety,  anger, 
spite,  dscrepitude,  and  casting  off  the  three  Vedas  which 
are  like  the  Kimpiika  fruit  and  lead  to  demerit  (30 — 31)." 

THE  BIRDS  said : — Hearing  his  words,  the  great  father 
with  delighted  heart  said  to  his  owa  son,  being  filled  with 
joy  and  wonder  (32) : — "  What  is  it  that  you  say,  O  my  son  ? 
Whence  has  this  your  knowledge  come  ?  By  what  your  pre- 
vious dullness  been  changed  into  wisdom  ?  (33).  Is  it  that 
on  the  wane  of  the  curse  of  an  ascetic  or  a  deity,  your 
knowledge  that  was  once  lost  to  you  has  come  back?  (34), 
I  wish  to  hear  all  this;  great  is  my  curiosity.  Tell  me  O 
my  child,  all  that  you  did  formerly"  (35).  The  son  re* 
plied: — "Hear,  0  father,  nay  history,  the  origin  of  happi- 
ness and  misery  as  to  what  I  was  in  another  birth  and  what 
took  place  thereafter  (36).  I  was  formerly  a  Brahmana 
having  my  soul  consigned  to  the  Supreme  Spirit  ;  I  acquired 
eminence  in  discussion  relating  to  self-knowledge  (37). 
Being  always  engaged  in  Yoga  in  that  birth,  I,  from  practi- 
sing integrity  of  conduct,  companionship  of  the  pious,  from 
passing  a  righteous  course,  from  reforming  the  ordinances, 
attained  great  delight  and  acquired  the  position  of  a  pre- 
ceptor being  eminently  fitted  to  remove  the  doubts  of  the 
disciples  (38—39).  Thereupon  after  a  long  time  I  attained 
highest  concentration.  But  the  tranquility  of  mind  being 
disturbed  through  ignorance,  I,  by  my  carelessness,  fell  into 
peril  (40).  But  till  the  time  of  my  death  my  memory  did 
not  fail  me;  and  I  remember  all  the  days  of  my  life  which 
I  have  told  (41).  By  virtue  of  my  previous  practice,  O  father 
I  shall,  controlling  my  senses,  so  endeavour  to  work  that  the 
same  thing  /might  not  befall  me  again  (42).  This  my  recolr 


5&  MARKAI4DBYA  PUltANAM. 

lectidn  of  the  previous  births  which  is  the  fruit  of  know- 
ledge and  gift,  is  not  acquired  by  men  in  duties 
laid  down  by  the  three  Vedas  (43),  Resorting  to  the  virtue 
of  intense,  whole-mirided  concentration,  acquired  In  previous 
birth  I  shall  exert  myself  for  acquiring  emancipation  (44)* 
Tell  me  therefore,  O  great  one,  the  doubts  which  in 
your  mind.  Encompassing  your1  pleasure  on  this  I  shall 
be  freed  from  the  debts  that  I  owe  youf>  (45),  The  birds 
said :— Reverencing  his  words*  the  father  the  sort  of 
the  same  thing  that  yod  have  enquired  of  me-—thc  birth  and 
death  of  creatures  (46),  The  son  said  s— Hear,  O  father,  a 
true  accoudt  of  what  1  have  experienced  a«cl 
This  wheel  of  an  world  is  unde&ying,  still  it  hat  no 
(47).  Commanded  by  you,  O  father/  1  communicate  10 
you  all  from  the  time  coming  out,  which  no  one  efce,  can 
speak  (48).  In  this  body,  the  bile,*  growing 
fanned  by  a  strong  wind  and  fltamingr  although  no  fuel, 
pierces  the  (very)  vftals  (4$.  Then  the  wind 
moves  over  it  and  obstructs  the  of  the  and 
drink  taken  (50?)..  Otfly  those  peftons,  that  haw 
food  and  drink  to  others,  enfoy  cowfort  at  that 
moment  (31).  He,  who  hats  given  aw«y  food  with  a  meat 
purified  by  reverence,  obtains  satisfaction  even  without  food 
(52),  He  who  has  never  uttered  a  falsehood,  he  who  hat 
not  made  a  distinction?  of  IWe,  he  who  in  God  and 
who  is  reverential,  meets  with  happy  death  (Ja).  who 
are  intent  upon  adoring  the  deities  and  who 
»*  toe  from  spite,  who  are  pure  fe  spirit,  are  liberal  nn<t 
bashfal,  meet  with  easy  death  (54),  He  who  does  not  for- 
sake virtue  through  lust,  anger  or  spite,  he  who  keeps  hb 
promise  and  is  gentle,  meets  with  easy  detth  (55).  But  he 


MARKANOEYA  WJRANAH 


does  not  give  water  to  one  who  is  thirsty,  foot!  to  otic  win* 

is  hungry!   are  assailed   by  them  when  death 

(56).    Those  who  give  fuel  conquer  cold,.  who  give 

Sandal  conquer  heat ;  but  those,  who  afflict  people,  by 

a  dreaful  pain  destroying  (the  very)   life  (37). 

of  men,  who  cause  ignorance  and  stupefaction, 

fear  and  are  crushed  by  fierce  pangs  (58).    Those,  that   give 

false  evidence,  or  speak  false!  or  the  order*  trf  a 

kicked  man,  or  disregard  the  Veda§j   die  in   ignorance  (59). 

The  dreadful  arid  vtdous-souled  followers  of  Yama,  brt*atitin;{ 

hellish  smell  around,  with  nooses  and  in   hand*,* 

approach  them  .(60).    Attd  when  they  cotne  within  the 

.of  their  vision    they  all  tremble   and    continually 

for    their   brothers,   mothers  and   sons11  (61),    Then 

speech  becomes  Indistinct,    0  father,   atut  i#  composed  ot 

one  letter;  their  eyes  roll  and  their  faces  ate   dtifd    up    with 

fear  and  sighs  (62).    Then   with  breath  running  high, 

dimmed  and  assailed  by  pain   he  denounces  hi?;  body  (fij), 

Then  going  before  the  body!  for  undergoing  afllictton 

quent  upon  his  acts  M  not 

from  a  fethdr  ot4  a  mother  but  which  ha*  the 

condition  and    habitation   as  to  this  otht*r  hwly 

(64).    Then  the  emissaries  of  Yama  cjuikfy  bind  him   wilh 

dreadful  nooses  and  drag  him  to  the 

the  stroka  of  the  rod  (65),     Then  he    Is  by    the 

emissaries  of   Yaraa    sending    out    dreadful* 

yells  through  grounds  rough  with 

pins  and  $tone%  glowing  with  at  with 

pits,  blazing  with  the  hett  of  -the  stm  and  burning          in 

rays~(66—67).    Dragged  by  the  dretdfyl  and 

eaten  by  hundreds  of  jackals,  the  sinful  person          to 

house  through  a  fearful  passage  (68),    Out  who 

distributed   umbrellas  and  shoes,  those  who 

cloth,  and  as  well  as  those    who  have  given  food,  g« 

.easily  by  that   way  (69).     Going  through  twit 


58  MARKANDRYA 

losing  all  control  over  self  and  by  sin  a          is 

on  the  twelfth  day,  to  the  city  of  Dharma(7O}.  When  hi*  body 
is  burnt  he  experiences  a  great  burning  sensation  ;  and  when 
his  body  is  beaten  or  cut  he  feels  a  great  pain  (71)*  Hit 
body  being  thus  destroyed,  a  creature,  although  walking  into 
another  body,  suffers  eternal  misery  oil  account  of  lii*i  own 
adverse  actions  (72).  Going  there  he  on  tin* 

.and  water  or  the   ball   of  boiled   rire  olfcrwl  by  lug 
dants  (73).    A  person  receives  comtorts   irom   IIIH   relations 
rubbing  their  bodies  with  oil,  from  thm  kneading  their 
and  front  their  taking  their  food  (74),     lit*   enjoy*  ty 

his  relations  lying  down  oft  the  ground     A  man  ii 

pleased  with  his  relations  by  his  performance  nf  citftrttabl* 
Works  (75),  Taken  to  his  own  home  on  the  twelfth  thy  hi 
sees  it  and  feeds  on  the  PinJa  and  Water  that  *w  offered  p§ 
the  earth  (76).  After  the  twelfth  day,  being  ctntwtt,  a  mm 
beholds  the  ..dreadful  and  terrible-looking  iron  city  of  Yarns 
(77).  As  soon'  as  he  enters  there  he  Yama  in  the 

midst  of  the  Destroyer,  Death  and  others  having 
eyes,   and  resembling  a  mass    of   crushed    rollyrttim,  with 
face  with  dreadful  teeth,  and  a  dreadful   frowning  count* 
enance ;— the    lord,  encircled    by    hundreds    of 
having  disfigured  and  dreadful  visages,  carrying    his   ro4 
mighty-armed,    with    the    noose  in  •  his    hand    and 
fearful   to   look  at    A  creature  attains  to  *a  gooi 

or  bad,  assigned  by  him  (78—80).  One  giving  fahte  «*t 
dence  or  uttering  falsehood  goes  to  Raurava.  Hear  not, 
I  will  give  what  is  the  true  description  of  Kattrava  (Hi). 
It  measures  two  thousand  \Yoya**s*  There  t»  a  pit 
which  is  knee-deep  and  difficult  of  being  (82), 

'  Levelled  with  heaps  of  flaming  charcoal  it  is  heated  by  a 
\  piece  of   land   burning   dreadfully  with  coal  (83),    Intel  It 
ibe  followers  of   Yama  throw  the  perpetrator  of  impiotn 
fate.    And  burnt  by  the-  dreadful  fire  he  runs  about  (84). 
His  feet  get  torn  and  injured  at  every  step  and  within  a  diy 


1 


MARKANDEYA   Pt!RANAM.  5;| 

and  niglit  he  can  but  once  take  away  lib  feet 
lie  thus  goes  over  a  thousand  Yoyanas  he  is  let 
to  have  his  sins  washed  of!  lie  is  taken  to  bell 

(86).    After  having  gone  through   all  the   hells  the 
takes  upon  a  beastly   life*    Then  going   through  lite 
of  worms,  insects,  and  flies^  of  prey,  knats, 

trees,  horses,   cows,  and  through  diverse  oilier  sinful 
miserable  lives,  he,   coming  to  the    race    of  men,   is  born 
as    a    hunch-back,  or    an    ugly    person    or    a    dwarf   or   a 
Chandaia  Pukkasa    (87 — 89).     Then    carrying  the   remnant 
of    his    virtue    and  vice   he  goes   up  gradually  to  lh<:  higher 
caste,  Sudras,  Vaishyas,  Kshatriyas,  Brlltmanas,  and  the 
of    the    king    of    gods ;     sometimes     perpetrating   itmjtiitt:?» 
he   falls   into   the   hell  beneath  (90-— gi).     Hear,   I 
describe,   how  virtuous  people  proceed.     These    pcrgong   fol- 
low the  pious  course  laid  down    by    Yama  (92),     With   tiun- 
dharvas  singing,    Apsaras  dancing,  wearing  many  a  br.iutiful 
and  shining  garlands  they  proceed   in  excellent   can* 
lished  with  chains,   bangles  and   other  beautiful 
(93).    Coming  down  therefore  they  are  born  in  the  of 

other  high-souled  kings  and  protect  people  in 

works  (94).    After  having  enjoyed  all  the  of  life 

they  go  upward  $  but  if  they  go  down  they  fare  as  before 
I  have    thus  described   to  yon  all  lhts  of 

creatures.    Hear  now,  O  Brfthmana  bow 

created  (96), 


CHAPTER   XI. 


T 

t .     1  HE  SON  saicl :— As  soon  a*4  the  male          in  mixed 
female  blood  onef  released  from  hcavcu  m  hc!lf  into 


6o 


MARKAN0EW 


that  grw.  gp  in 

"  « 

minor  limbs, 


fruit 


t 

increase  dobg  With  its  case,  with  h  h»    lt         **  ^ 
»  .««  ^eping  ft.  haii  d^^tTuT 
s'des.  the  thutttbs  are  piacf»d  on  th!  L  .  Us  tlu«h 
before  them  M     T\l  !  g  "  Mt!  thc 


;  the 


f  *«       Mtiffll      ^|,  |'U| 

PS  of  flesfiisoiiwlAnk«m 
ho  five  timbit  (3),    "jp^,. 
we,  face,  and  ears  are  tfcv«. 

and  then  ti,ow  on  Jfcc^^il 


of 


and  drunk;  the  embryo 
and  vic 


i  ,l 

*  W°mb 


fl 


<«»),    Having  its 
and  dril 
the  reel 


state) 


do  it 


- 

ivthat 


^fow  (I4~.t 

;••—  -»  wine,  tne  creature  with  v  7     *""    *"VM«»    ,1 

^^^^?&&. 


MARKANDEYA   PURANAML 


fit 


it  bewails  (17).    Coming  out  of  the  womb  it  an 

unbearable  trance ;  It  regains  Its  It 

the   (surrounding)  air  (18).    Then  the  enchanting  of 

Vishnu  takes  possession  of  It ;  having  Its  by 

it,   it  sustains  a  bewilderment  of  (19).    With  the  losi 

of  sense  the  creature  comes  of  infancy^  boyhood,  and 

old  age  (20).    A  man  repeatedly  "goes  through  a  cycle  of 

and  deaths.    In  this  way,  the  rolls  like  a  clock  on  the 

of  the  world  (21).    Sometimes  a  man  attains  heiivrii, 

times  he  goes  to  hell  and  sometimes  a  dead  man 

heaven   and  hell  (22),    And  sometimes  bora  in 

earth  he  reaps  the   fruits  of  his  own  And 

enjoying  the  fruits  of  his  own  acts  within  a  tin 

breathes  his  last  (23).    Sometimes,  O    best  of 

living  in   heaven  or  hell   for  a  short  time  on   account  of  hit 

limited   merit  or   demerit  he   is  born    in  this  earth  (J,|)*     O 

father,   the  dwellers  of  heaven   are   seen   by  them   to  rnjoy 

happiness — and  then  those,  brought  down  to  perdition,  think 

that  there  Is  a  great  misery  in  hell  (25)*    Even  in 

is  incomparable  misery  for  from  the  time  of 

one  conceives  in  his  mind.    fl  I  shall  fall" 

the  people  of  hell,  they  attain  to  mighty  day 

and  night  "J  shall  be  brought  to  this  condition11 

is  the  pain  of  living  in  the  womb,  of  * 

of  the  infancy  of  one  when  born,  mud          of 

as  well  (^8).    There  is  also  lit  youth 

by  lust,  malice  and  anger ;  old  age  is  also  full  of  and 

the  culmination  of  this  is  (39),    Mighty  is  the  of 

those  who  are  carried  away  by  force  by  the 

and  thrown  into  hell ;  then  is  birth  in  the  womb  and 

and  hell  (30).    In  this  wise  bound  by  tha  fatter*  of  lit 

creatures  revolve  on  the  wheel  of  the  world  tike  a  and 

suffer  miseries  (31)   0  father,  there  is  not  the  least 

in  this  world  abonding  in  a  hundred  miseries.  Why 

I,. exerting  for  emancipation,  follow  the  ? 


CHAPTER  XII. 


1  HE  FATHER  said  :—  Glory  be  to  you,  O  my  child  j  in  the 
shape  of  imparting  instructions,  you  have  given  a  highly  tmful 
discourse  on  the  wilderness  of  the  world  (i).  In  this  you 
have  described  Raurava  and  all  the  other  hells.  Do  you  des- 
cribe them  now  at  length,  0  you  of  great  intelligence  (a), 
The  son  said  :—  -I  have  first  described  to  you  the  hell  called 
Raurava  ;  then  hear  of  the  hell,  0  father,  known  as  Makarau- 
raw  (3).  It  extends,  on  all  sides,  over  twelve  thonmml 
Yoyanas.  There  the  ground  is  coppery  and  underneath  n 
the  flaming  fire  (4).  Heated  by  that  fire,  all  the  ground,  hav- 
ing the  resplendance  of  the  rising  moon,  appears  dreadful 
to  look  at  or  feel  (5).  There  the  sinner,  bound  hand  and 
foot,  is  left  by  the  envoy  of  Yama  and  he  rolls  in  it  (6),  Bo- 
wg  eaten  by  crows,  herons,  owls,  scorpions,  knats  and  vultures 
he  is  pulled  by  them  on  the  way  (7)  Being  bewildered  and 
greatly  agitated  he  continually  cries  out,  "0  father  O 
mother^  0  brother,  0  child"  and  does  not  obtain  any  respite 
(?).  It  is  after  Ayutaand  Ayuta  of  years  that  the  wicked 

zr  t"?,  rtT  ^rom  those  (sufferin*s>  to  Th«e  « 

another  hell  called  Tarn*,  bitterly  cold  by  nature  ,  St  is  a* 
jpacioos.  as  Maharaurava  and  enshrouded  by  darkness  <io). 
Stncken  w,th  cold  people  run  about  in  that  dreadful  drnknes* 

Spin8u  6aCh  °thCr  (1  1}>    Stricken  with  co«d  and 
teeth  break  up  and  they  suffer  from  hunger, 

"  affliCti°nS  (12)"    Ad^fu!wbd,  blowing 
rlCUtS  assunderthe^ones;  and  they, 

*  * 
' 


|, 

I 


M 


In,tbfs  way>  Obestof 

y  so  long  their  da,  «  not  w»*ed 


MARKANDBYA  PURANAM* 


(14).  There  is  another  principal  hell  called  ; 

in  it,  0  father,  potters1  wheels  are   continually  tolling  (15), 
Getting  upon  them  people  are  cut  off  from  the  of 

feet  to  their  heads  by  the  dreadful  threads  held  by  the 
of  Yama's  envoy  (16)*    These  do  not  however  O 

taost  of  the  twice-born,  and   the   portions  of  tli«*Ir 
sundered  into  hundreds,  are  again  combined*  Thus  the 
are  sundered  for  a  thousand  years,  so  long  their  lin  is  not 
plctely  washed  off  (18).     Hear,  1  shall  now  describe  the? 
Apratishtha  ;  living  in  it,  people  suffer  afflictions  hard  to 
(19).    There  are  wheels  at  places— and  the  at 

the  instruments  of  afflictions  to  persons  of  impious 
Some  men,  fast  fixed  on  the  wheels,  are   whirled   on 
'cannot  come  out  even    for   a  thousand  yearn  (21), 
fixed  on  the  machinery  of  the  clock  even  a#  a   clock    U 
in  water,  people  are  whirled  on,  continually    vaitiilling  blciodl. 
(22)   Vomitting  forth  blood  through  their  imntih#   iltitl    having 
eyes  overflowing  with  tears  these  creatures   suffer   i  fit  tillable 
afflictions  (23).     Hear   again,    f    shall    describe 
the  forest  of  sword  blades,  which  is  all  fire,  the 

for  a  'thousand  Yoyanas   (24).     Scorched  by  the  and 

fierce  rays -of  the  sun,  creatures,  dwelling  in  hell, 
there  (25).    In  it  there  Is  a  beautiful  covered   with 

foliage.    The  leaves  and  fruits  thereof,  O  0!  the 

twice-born,  consist    of  sword  (aft),  a 

million  of  powerful  dogs,  with  large  mouth, 
,  dreadful  like  tigers  to  look  at  (27), 

the     forest     covered     with     dew*    and    nhadk**,   mstturcit, 
afflicted    with     thirst,  '   rush      towards    it    (58), 
their     feet  burnt    by    the   fire    raging    underneath, 
greatly  afflicted,  cry  out,  f'0   father,  O  mather  P   (*>).     A* 
soon  as  they  reach   there,  the  wind  blows,  the 

leaves  and  the  swords  fall  on  thorn  (30).  They  then 
on  earth—here  a  collection  of  lire  and  there  ail 
.  •  lames  spreading  all  over  the  surface  (31),    The 


then  quickly  tear  into  pieces  their  bodies  limbs 

as  they  cry  in  agony  ($2).  1   have  described  to  you,  O  fattier, 
the  forest  of  sword-Matcfes.    Hear,  now  from  mef  of  the  f*r 
more  dreadful  Tapiakunibha  (33)*    ll  has  all  around  it 
pans,  encircled  by  flames  of  fire,  filled  will  Iron  hoi* 

ing  oil  resembling  flames  (34),  In  these  are  thrown  by 

the  envoys  of  Yame  perpetrators  of  wicked  with 

faces  bent  towards  the  ground  ;  they  are  fried  their 

bodies  bursting  aitd  rendered  foul  with  fatty  (35)* 

With  their  faactsy  .eyes  and  boifes  coming  out  they  are  forcibly 
taken  up  by  ferodws  vultures  and  afe  thrown  into 

them  (39).    Then  accompanied  %  hissing 
verted  into  liquid  their  ftea&r,  bodies,  teftdons^  and 

bones  are  mi^ed  u|f  wfeftt  oif  (37).    Then  the 
iniquities  are  petmdfod  in  these  volumes  of  eddying  oil  wit!  aj 
laddie  by  the  emifMrfefr  of  Yamm  (38).    Thus  I  have 
orfeed  to;you  ^:temgtb,  0  father,  the  hell 


xirr,- 


T        -, 

iHESOtf  said^In-the  seventh  birth  prt^ecliiig4  this,  tf 
w&s  born  in  the  Vaishya  race*    Formerly  I  obstructed  the 
^ffroach  *f  kine,  ito  a  reservoir  (i),    From  that 
Action,  1  was  thrown  into1  #  dreadful  hell,  terrific  with 
^n<l  abounding  in  iroo-beaked  blvds  (a)  ;  covered  with  mire 
^  the  streams  of  blood  doming  cmf  from  bodies  crushed  by 
.-—  (of  torture)  aud  filled  with"  the  criet  of 

^n  sufncfereti  ($,,    Thrown  there  aad 
.      .  heat   sad   thirst   and  burning  I   remained  * 
luitdred  years  .srotf  iRofe  (ji.    k    ««    ' 


MARKANDEYA  PUftANAM, 


clay  came   to   me   a   fresh   cool  lireene  de  light liig  tity  fit  ;itt» 
flowing  fyrom  an  earthen  vessel  filled    with  wtxi  *1 

curds  (5).    By   its  touch   the   number!***  afflictions  ot  tht* 
people  were  brought  to  a  close  and  1  too  attained          «*»<• 
cellenfe  joy  which  is  enjoyed  by  tltc  Inhabitants  of  the 
tial  region  (6).    (Thinking)  *What  is  thisi  with  ey*?s 
and  shaking  with  joy  we  saw  near  us  a  most  etc<?i!<  nt 
the  jewel  of  the  race)  {?)•    A  dreadful  emissary  of  Yama,  rev 
plendent  like  lightning,  with  a  rod  in  his  hand,   uaitrd  liHitri? 
him  showing  him   the  way  and  saying 'cosm*  thi<*  t\  ay'   (8% 
Beholding    the    hell    abounding  in  a  hundred   miunrs  in*, 
filled    with  compassion,    said  to    the  follower  ol   YatiM  :  *•» 
(9.)*.    "Tell  me,    O   emissary    of  Yania,    what    iniquity   tiiil 
I   commit  before    by    which    I    have    hrnt     nniHigiii  tl     tn 
this    dreadful    hell   filled   with    terrible     aftlt<  tiuit'i    ftui     t 
was     celebrated     for     my   erudition    in   ihr     f*iiiiilv    *»f  ttif 


fore  -fathers. 
people    (n). 


Born 


Vcdaha,      I 


\\«t!     flu 


Performing     many     sarniuvs    1 


protected  the  earth  ;  I  never  did   turn   away    ttom    li^lil    titir 
did  any  guest  go  away  dUappointed   (frnm    my   liiiiiw*)^ 
I   never  dishonored   my   man«89   the   ct*li*Htial   framl*,  t»r  lite 
servants.    And   never  did   I   covet  another*!*  wif*  or  wt%ilf}i 
(13).    As  kine  come  to  at  rough  so  the  mam?*  fom<*  n!  litrm, 
selves  to  a  man  during  a  Parva,  and  dcntittn  on    lunar   th>* 
(14)*    The  hhth  and  Purth*  acts  of  a  fwii%rlitil«irr 
fruitiest  from  whose  house  they   go  tlitmiipdiittvti 

The  sighs  of  the  departed  manes  destroy  the   religifiiw 
of  seven  generations  and  forsooth  thorn*  of  drtitir*  d^ttuy 
that  of  three  generations  (16)*     For  this,  I   always   ttirtl   in 
encompass  the  pleasure  of  the  manes  and  tlu*  dctlim,     1  lti?rt** 
fore  have  I  been  doomed  to  this  highly  dreadful  In*!!  t"  (17) 


CHAPTER    XIV, 


1  HE  SON  said  .—Thus   addressed  by  that   hif^souN 
one  in  our  hearing,   the  dreadful  emissary  of  Yama  rftilfrd 
in   soft  words  :-(,).     "You   have  a,,,*™  the  truth,  (>  grnt 
king,  there  is  no  doubt  about  it.     I  shall  now  remind  you  of 
a  small  amount  of  sin   committed  by  you  (2).     Yew  had  a 
wife  born  in  Vidharbha  named   Pivari.     Wh.-n   „{,»,  wa',  j 
menses  you  made  them  go    fruitless  (j).      Yon    had    y<w 
heart  then  attached  to 'the  highly  beautiful  K«ifc.-yi ;  .,»,!  in 
consequence  of  your   making  her  menws  f.uitlo,  ymi  Imw 
been   consigned  to   this  dreadful  MI  (4).     AH  ,lt  th',-  tim,  ()f 
a  Homa  (sacrifice)  the  fire  expects  sacrificial  off,-™,,,.,  so  <!,»• 
the  Lord  of  creatures  expect  seed  at  the  time  of  ,»,.»,.,,.,  (5, 
A  person,  however  virtuous  he  may  fc.,  who  ilinr^ardH  thk 
injunction  and  desires  for  another  woman,  f.,11*  info  a  hcD 
on  account  of  his  sin  (for  not  satisfying  ih«  nn,,,tt;i|   ,Wlta 
(6).    This  is  your  sin  and  nothing  more  ;  COHIB  U«.n,   ()  kinir 
or  enjoymg  the  fruits  of  your  virtue"  (7).     Th,  kinl{  s,ud  ^ 
I  sha  1  go,  O  em.ssary  of  the  dei£y  (Yam.)  wh,r,v,r  you 
w.ll  take   me  ;  I   sha,l  ask  you  something   ,  ,d   v<       , 
speak  to  me  the  truth  (8).    These  crows,  Ling         kH 
adamant,  «e  plucking  out  the  «ye.  of  mcn,  b u     it y 

' 


J  w  '  * 

Describe  to  me   at  length  by  what  adverse   action*  MII 

ful   men   are   undergoing  miseries  which  I  see?*1  (14*.     Tht» 
emissary  of  Yama  said  :— f<  O  king,  you  have  asked  me 
Ing  the  consequences  of  sinful  actions;  I  shall   duly 
them  to  you  in  brief  (15).     A  person  reaps  the  fruit  of  viilw 
or   vice   by  turns;  and    when    the    fruit   of  virtue  or  %*ici*  i* 
reaped   it  is   spent  (16).     Without  reaping  the  fniits  of  gnwl 
or  bad  actions  a  person  is  not  released  therefrom  in  the  I«MS*  * 
the   extinction    (of  an    action)  originates  from  the  rtMpioi;  (J»t 
the  fruit)  (17).     Hear  me  explaining  virtue  and  vice  ;  wr?  if  li«-$l 
sinners   are  visited   by    famine  upon  famine,  pain  upon  p,ui», 
fear  upon  fear  and  death  upon  death;  by  the  fetters  fit 
creatures  come   by    various    conditions  (r8«~iyV      f 
cherishing    reverence,   controlling     their    souls,    di^lrt 
wealth  and  performing  auspicious  acts,   enjoy    frstivitie%  4ifn 
festivities,  heaven  after   heaven    and   happiness   after    happi- 
ness (20),     But  sinners,  assailed  by  iniquities,  are  daotmrtl    tt» 
places  filled  with  beasts  of  prey,   elephant^,   Hrrpt*iitnf  rii/nis 
and   other  dreadful   things.    What  more  far  pious  men  ?  {/ii 
Wearing  fragrant  garlands,  clad  in  good  raiment*,   driving   uti 
beautiful  cars,  feeding  on  savouring  viands  mil   fttiloKKtuI   >*v 
sacred  hymns  they  repair  to  sacred  grove*  (2j)      I«   ttstn   \\MV 
virtue  ^  and   vice,  of    men    gathered    through    hundred**  itiiti 
hundreds,  thousands  and  thotiHAndn  of  birth*,  hrconm  the 
of  happiness  and  misery  (23),    As  a  seed  expfuin  ;i 
0  king,  so  virtue  and  vice  am   dependent   tipun  timef   p|Art* 
and  action   as  the  cause  (24).     If  a  person  commits  »i  slight 
sin  generated  by  place  and  time,  he  *mffem  stich   an   atllittion 
as  is   derived   from   treacling  upon   thorns  faj)      A 
sin  in  the  same  way  leads  to  greater  sulTertujy  nyd*  ^  A  ^m ,. 
of   land    filled    with   darts    *iml   pins   ami    ttnliearaMi*   tir%i4 
diseases  (26),     At  the  tiim*  of  ihuir   bring  im»ir<!   utih    ftmu 
the   sins   mutually  expect    the*   inslrumentn   n(    iiiuih«.| 
foocl^   cold,    heat,    fatigue    and    l>tuiti!i|*    (.!;>.      J,,    ||l 


MARKANDEYA  PURANAM. 

^^^^^ttsrd 

born  as  a  deity,  a  human  being  or  a  beast  rp- 
originating  from  virtue  or  vice  characterised  ' 

•"fi'Scry  ("AO)      Y^om    Ji^t/^  *,*        ««  •••••iru**f *"»*«»*"»  \ft> 

•fis^crj'S*:0^2 

nth  imnioi,i«  *k^..-t.i \     ?'*         ^    w**fwr' 


°r 


ain  C4°-4«).    They 


again  a.d 
the  si 


0, 


'     / 


MARKANDEYA 


Behold,  0  king,  those  wretched   men  by 

brought   about   dissension   amongst   friends,  of  * 

father  from  his  son,   that  amongst  relatives,   that  a 

priest  and  a  sacrificer,that  of  a  mother  from  her  of 

pan  ions  (from  each  other)  or  that  between  a  and  a 

wife  (46—47).    Those  who  afflict  others,  who 

the  enjoyment  of  others,  those  who  deprive  people  cif 
fans,  air-passages,  sandal,  Uffira    (a  fragrant  and 

wretched  people  who  bring  sufferings  destroying  (even)   life, 
on.  innocent  persons,  reap  their  sins  by   being  placed  cm 
vessels  full  of  meals  mixed   with   curds    (48—49).      Those 
persons,  who  being  invited  by  others,  feed  on  the 
performed  by  another,  either  for  the  ancestral  manes  or 
are  dragged  by  these  birds  in  two  (opposite)  directions 
Those,  who  pierce  the  vitals  of  the  pious  with  thrir  own 
have  their  own  in  return  pierced,    without  any  obstruction,  by 
these  birds  (51).     He,  who  by  his  perverted  mind   and    word, 
commits  an   iniquity,   has   his   tongue   severed    in    Iwiiiti    by 
sharpened  razors  (53),  Those,  that  through  haughtiness  of 
disregard  their  fathers,  or  mother*,  or  preceptor*,  are 
with  their  faces  bent  downwards,   into  pits  filled 
urine  and  excretion   (53),    Those  wicked 
their  food,  before  the  deities,  guests,  ncrvant*,  new  comers 
ancestral  manes,   the  and   birds  are  fed,   art*  as 

Suchimukhas  (birds)  huge  as  hilb   and  In 

ing  pus  and  clung  (54—55).     Those,    who, 
a  vow,  feed  with  partiality  the  Brthmanas  and 
of  any  other  order,  feed  on  dung  like  (56).    Tlw*<*»  wtm 

take  their  food,  without  the  pour  antlbrggarH  and 

who,  drive  the  same  interest,  feed,  like  these,  on  phlegm,  (57). 
0  lord  of  men,  those  who  while  unclean  from  eating,  touch 
kine,  IMhrnanas  or  fire,  have*  their  hand*  burnt  in  thin  flaming 
fit  (58).  Those  who,  while  unclean  with  eating,  willingly  *>**• 
the  sun,  moon  or  stars,  have  their  eyes  into  lire*  by  th*r 

of  Yama  and  are  purified  there  (59),   Thu»>c  flint 


'S     IV*M.I 
f»-"t!,<*  *,v 

J   I  >j»  «'*»,*•   f^\ 


*  r  ,M*V  l^«| 
ht^»  f*i»f  *!«ivm  |t 
t^iti^  ^I.IKII  out 
^  «  r,  |x  1  }|ff^ 

*  ^|««»'t  %, 
4fl,i   ffin^* 

-  %|$*twriti?|»  finf 
t»ui    {^*^r*iifj 

,itir| 
ffMi^r*, 
t  r^|ifM<r.iiy(   iwtf 


have  with   their  fret  hir.    ft 

Vipras,  their  elder  brother*,  >,i«^ 

preceptors  or  elderly  iwn,  havr  thar  liml**. 
of  heated  fire  ;  and  bring  pivrri   in   St^ijn 
barn  up  to  their  knet»s  (60—6  iV 
who  have  eaten    PSyUca,  AYfim/.   pt*wl\ 
given  to  the  deity  after  having  «|**v»«  t  ,iinl  it 
the-  earth  looking  with  rolling  171^  iti.tl  ,trr 
with,  teeth  in  the  mouth  of  Yama*«i  fullmt  *  »  % 
wretched  sinners,  who  haw?  fhr^i  |r. 

/Brihtnanas  and  the  Vwiax  to  br  4 

delight  in  that,  haw,  although  frying,         jw 
driven  repeatedly  into  earn  (C>4...65),    Ttm, 
by  anger  and  covetousncM*,  hav« 
watering  places,  images,  hou^eit  erf  th 
magnificent  assembly  hal^  r 

their  skin  separated  from  their  miifi 

by  the  highly  terrific  of  Varna  <t.r,    n; 

men,  that  pass  urine  or  excrrtien  in  i!i^  way  «4  linr, 
or  the  sun,  have  their  cntraib  exlraftrti  ky  mm, 
their  anus  (68.)    He,  that  having  jjivrn  |« 

one  again  gives  her  fa)  a  second  man,  tiring 
pieces,  is  thrown  into  a  river  of  |f|l|j"    tltn^t 

possessed  by  anger  forsake  hclptewi  son*,  ^jjr%  if 

friends  OB  the  occasion  of  a  fainin«  or   any 
thus  sundered  by  Yama'a  reUUnew,  fml    mt   tfirjr  tmn   ,Wl 
w  hunger  and  again  go**,  it  out  (70-71).     !{^  llf>« 
out  of  eupidity  dependants  living  upon 
engmes,  by  the  servant^  of  Y«nt  (74).    Thin*  w 

sell  their  religious  mtnt  acquired  all  thrlr  ,ivrH    w 

.mac  I  with    stones  like    thoia  fli  illittllillrf 

W?    Those,  who  misippropitte  dopotit  mmt^  ilrlwii  M|| 
^ate  constrained  to  fe«d  day  and  night  ui» 
W^wsandowls  (74    Thosa 
^ome«  by  day  or  whoiiv*  with  owitful^  at« 


MARKANDEYA  PUR AN AM. 


afflictions  and  have  their  tongues  and  tip  with 

hunger  and  thirst  (75).   See,  they  oft 

trees  with  long  iron  pins  and  their  bodies  have 
and  are  bathed  in  streams  of  blood  (76),   And  see,  O 
of  men,  those,  who  ravished  othen^  wives,  killed  by    Ya»afft 
servants      being      thrown    in     crucibles    (77)*      The 
who    putting     his      preceptor    to  or    striking    him 

dumb,  receives  lessons  or  learns  any  mechanical  art  from  him, 
suffers  misery  by  carrying  stones  on  his  head  and  is  greatly  as- 
sailed in  the  way  of  men ;  he  suffers  clay  and  night  from 
hunger  and  fatigue  and  his  head  aches  for  carrying  the  load 
(78-~7g).  Those,  that  discharge  urine,  phlegm,  stool  &ct.  in 
waterj  are  doomed  to  this  hell  filled  with  the  bad  smell  of 
phlegm,  excreta  and  urine  (80).  Those,  who  never  treated  be- 
fore each  other  witb  hospitality,  are  now  possessed  by  hunger 

.  eating  each  others' flesh  (Hi).  Those,  that  viltifkd  the  Vetkis 
and  those  thru,  lighting  sacrificial  lire,  disregarded  it,  are  repeat- 
edly being  thrown  down  from  mountain  peaks  (82).  Those* 

.     who  passed  their  clays  as  the  husbands  of   widows,  being 
dated,  are  reduced  to  those  worms  that  are  up  by 

ants  (83).  Those,  who  from  an  who  offi- 

ciate as  his  priests  and  those  who  serve  him,  become  worms 
living  inside  the  rocks(84),  Those,  who  in  the  pre- 

sence of  their  servants,  friends,  and  got  to  swallow 

burning  coal  down  their  throat  (85).  O  king,  who 

the  flesh  of  another1 1  back,  has  his  own  daily  by 

wolves  (86)*  The  men,  who  turn  ungrateful  to 

who  do  them  good,.  About,   being  stricken  with  hunger, 

or  being  blind,  deaf  and  dumb  (87),  This  highly  vicious* 
minded,  ungrateful  wretch,  injuring  his  friends,  in  thrown  into 
a  vessel  and  pounded  there  (88)*  lie  is  then  tortured 

by  th$.#nginrs  in  the*  sand  vessels  containing  milk  with  curd 
,iml  is ;  then  Covered  .with  saws  ia  the  forest  of  sword-blades 

£   (8§}»   /llr*  will  hfi    th*»n  hewn  by   the     thread  of   time  ; 
uiuiorgoing  various  alllictions  I  do  not  know   how    lie 


?2  MARKANOEYA  PUR  AN  All. 

freed  therefrom  (go).  Those  wicked  Br&hmanas,  leaping 
over  one  another,  ate  the  food  of  a  Sraadha.  They  now 
drink  the  foam  coming  out  from  all  their  limbs  (91), 
That  stealer  of  gold,  that  killer  of  a  Brfthmana,  that 
consumer  of  strong  drinks,  and  that  ravisher  of  his 
preceptor's  wife,  are  being  burnt  for  many  thousand 
years  by  a  fire  flaming  above  and  below :  these  arc 
born  as  men  marked  with  leprosy,  consumption  other 

diseases  (92—93).  When  dead  they  go  to  hell  and  are  again 
bora  in  the  same  manner.  O  king,  they  will  suffer  from 
diseases  till  the  end  of  Kalpa  (94).  Onef  who  kills  a  cow, 
goes  to  hell  for  three  successive  births— this  is  also  the 
of  the  perpetrators  of  minor  crimes  (95),  Hear,  I  shall  cles* 
cribe  the  respective  births  which  persons  coming  out  from 
hell  take,  ordained  by  their  sins  (96), 


CHAPTER    XV, 


u 

1  A  MA'S  servant  said :— Taking  gifts  from  a  fallen 
a  Brahmana   becomes-  an   ass:  the  priest*  of  a  fallen 
being  liberated  from  hell,  is  bora   as  an   earth-worm  (i).     A 
twice*born  one   who   plays  his  preceptor  false,  or  for 

his  wile  or  covets   his  property,  forsooth  becomes  a  dog  (a), 
If  a  person  disregards,  his  parents,  he  becomes  an   A*H  ;  if  he 
is  angry  with  his   father  and  mother  he  is  born  as  a 
.parrot  (3).    If  a  person   insults  his  brother's  wife  he 
%  the  state  of  a  pigeon  j  .oppressing  her  he  is  bora  Hi  a 
tortoise  (4).    He,  who,  taking  the  food  of  his  manter, 
riot  seek'his  welfare,  13  possessed  by  stupefaction  and  Is  burn 
as  a  wionlcey  *ke*  dead  (5).'   He  ^who  appropriates 


MARKANDKYA  PURANAM* 


•  held  in  truatf  is  born  as  an  earth-worm  when  liberated  from 
hell ;  and  h«%  who  U  given  to  calumny  when  freed  from  hell, 
becomes  a  KlkHhana  (6)*  A  treacherous  man  Is  born  as  a 
fish*  He  that  Htaal*  paddy,  barley, 

k*)  mustard,  oaU,  AWi/j'jf,  wheat, 

r/ or  any  other  kind  of  grain,   being  bereft   of  bis 
is  born  aft  a  long-faced  rat  resembling  a  mungoone.     He,  who 
ravishes  another's  wife,  in  by  and  by  born  as  a  dreadful   wolf, 
a  dog*  a  jackal,  a  vulture,  a  srrprnt  and  a  heron.    That  one 
of  perverted  wi'imc,  who  lives  with  his  brother's  wife,  become* 
a  male  coil  on  his  bring  freed  from  h<*ll  (7*— 10.)     That   iutit- 
ful  perwm,  who   violate**  the   wife  of  a   friend,  or  of  a  pre- 
ceptor or  of  a  king,  it*  born  an  swine  (i  l)»     He,  who  obstruct* 
sacrifices*  gift*  or  a  wedding,  beeomen  an  earth  worm.  He  that 
gives  «iw*iy   his  daughter   fttr  the  second  timt%  tt  born  as  an 
earth  worm  (ui      Hi*    who  takes  his    food   without  (first) 
giving  It  to  tltr  driiirs,  thr  unc^stntl  manes  and  the  HrAhntnitan 
on  bei«i{(  fnsrd  from  hrll,  in  born  a*  4  rrow  (ijl     lit*,  who  <ltn- 
regnrck  IUH  cttilff  br«th«*r  whu  in  like  it  father  to  him,  cm 
freed  fioin  hell,  w  born  m  a  Krmtneha  (14).     A 
live*»  with  a  llrltiiiiiiiiii   wr>mati»  i»  burn  an  an 
nnd  begetting  children  on   her  lie  bftroitiett    a  living 

iftsiik  a  wood,  a         an  earth-worm,  n          wul  a  ChandAljt* 
An  ttngraU'fwl  and  di*grad«*<I  man,  on   being  from 

hellt  in  by  turnn  Imrn   ai  an  turth-wciriii,  a  worm,  an 
ft  eimttpHif*,  si  Ikli,  a  cow,  a  tort  own  find  a  (i5~lf). 

Slaying  1111  tmarmeti  mini  «««  in  born  iw  an  ans ;  the 
of  t  woman  or  that  of  n  child  H  born  an  an  earth  worm  (18). 
By  itt!iilItiK  ftnul  a  wan  in  born  an  a  fly,    There  is  something 
particular  about  fotul ;  hear  It  (ft))*     By  tttoaling 
on  being  freed  from  h«ll,  in  bora  AA  a  rat.     Het 
rice  ftiixrti  with  «c^;uni*  am!  Pinyaka,  U  born  ax  t  rat  (ao). 
By  c!lnri<ii*d  butter  a  man  bfcornfc*  a  mungoo»et  by 

tlc^h   he  btrcowcs  a  m  a  crow*    A 

thai  ficnh  or  itwit  bccomcn  a  crow  ;  one 

10 


74 


MARKANDEYA  PUR  AN  AM. 


'•steals  the  meat  of  a  deer  becomes  a  hawk  (21).  He  who 
.-•salt  becomes  a  water-crow  and  he  that  steals  curds  becomes 
•an  earth  worm ;  by  stealing  milk  one  becomes  a  crane  (22),  He 
'who  steals  oil  becomes  a  cockroach;  by  stealing  honey  a 
.man  becomes  a  gad-fly  and  by  stealing  fiovwrg  an  ant  (23), 
By  stealing  nishpava  one  becomes  a  house  lizard*  By 
•stealing  wine  one  is  born  as  a  titiiri  (24)*  The  sinful  man, 
•stealing  iron,  is  born  as  a  crow ;  by  stealing  bell-metal  one 
becomes  a  wood  pigeon  and  by  stealing  silver  vessel,  a 
•pigeon  (25).  By  stealing  a  golden  vessel  one  b  born  as  an 
iearth-worm ;  by  stealing  a  silken  cloth  one  becomes  a  par- 
iridge  (26).  By  stealing  a  satin  cloth  one  Is  born  itu  a  chry* 
sails.  The  sinful  man,  who  steals  gotdUembrotdered  satin, 
a  fine  cloth  made  of  goat's  hair  or  linen,  is  born  as  a  male- 
parrot.  By  stealing  cotton  cloth,  one  is  born  as  a 
and  by  stealing  bark  a  heron  (27—28),  By  fttttiling  a  paint 
t>r  S&kapatra  one  is  born  as  a  peacock ;  a  peinon  stealing 
a-'  red'  eloth  becomes  a  peasant  (29),  By  *itt*iiHng  scents 
One  is  bom  as  a  mole;  and  by  stealing  a  drifts  a  harr.  fly 
stealing  fruits  one  becomes  a  bull  and  by  stealing  wood  a 
wood-worm  (30),  One  stealing  flow*  rs  becomes  pour  ami 
one  stealing  a  conveyance  lame*  One  stealing  potherbs 
becomes  a  wood  pigeon  and  one  stealing  water  become*  * 
Ch&taka  (y).  Going  to  dreadful  hells  Kauruva  and  others 
the  stealer  of  land  becomes  sueeessivtriy  gr,w«f  n\mi\w 
creepers,  plants  and  trees  with  only  barks  on,  ami  hi«  mm 
growing  less  and  weakened  he  becomes  a  man  (33),  Then 
he  is' born  as  an  earth-worm,  an  insect,  a  gfaw  hopper,  an 
aquatic  fowl,  a  deer,  a  co-w  and  a  cursed  Chandain  or  a 
Pukksa(33).  He  is  then  bom  as  a  cripple,  M  «  blind  man 
as  a  deaf  man,  as  a  leper  and  as  one  suffering  from  phthy»w  • 

U  assailed  by  diseases  of  mouth,  eyes  ami  stomach  (14)' 
becomes  epileptic  and  is  bora  as  a  Sudra  (15)     These 
are  ^successive  states,  to  which  are  reduced 

cow  and  gold  or  those  that    steal    letrniog  V 


1 


MARKANDEVA   PURANAM. 

held   rent    ficc    by    iheif    precept. cirs  (36),       Hie    fool,    who 
gives    away    one's   wife    to   another,   being  freed  front   the 
various  painn   is  born   an  ft  bull  (37)*    The  111*111,.   who 
oblations  to   lire   not   perfectly   lighted   up,   is  by 

the   disease    of    indigestion    and  becomes    dyspeptic    (38). 
Calumny,  ingratitude,  giving  pain  to  another's  mind,  cruelty, 
impudence,  adultery*  robbing  one  of  his   ownr  impurity,  vili* 
lying  the  gods*,  deceiving  people,  nrnerlincns,   man   slaughter 
these   and   other   forbidden    acts  and  a   constant   tendency 
towaids   them   all   speak    that    (the  author^  have  just  route 
out  of  the  hell ;  iwhftruis)  kimhtcHH  for  creatures,   tin,    bring* 
ing  of  good  ncw^  service:  to  tin   people   of  tin*   other    rcty 
truthiulmvt,    word*  lor  the  behoof  u(  ctvattucH,  the  <  vidt  we 
of  tli*1   \Vd»is,  tin*  worship  oi  tht.  pieeeptors,   filrsti.il   saintn 
and   Siddha**,   companionship   with  the    pious  the  pi,u,ticc  ot 
good  work**,  hiendlM'';»s     thoc  and  various  other 
good  and  »ioi*il  woik*  arc  eonMdeted  by  a  learned  man  n<»  the 
marks  of  pimir*  iticu  jtr4  <«*tniiut  IHJ^    fnt?t*    heav4*n  (^i1!8— "4}*) 
Thus  1  havi  desu'ibcil  to  yon,  O  kinj*,  evcivthinj;  abuui  nu*n 
reaping   tin*   fruits   ol  ihcir   #u  t^— pioun  tir   jstulul  (45)*     We 
tthall   tHH¥   i;i*   to   auothet   placi,  ;  you  linvf 
You  li*!^1    %rrn  tir'H  ;  let  IH  g»  <  Ixeulii  r«:  (4^*)- 

TilK  Sf»N  ?aitl ,— I  lini  fit*tctng  Iittii  ahratl  tin,  king  ad. 
dnmwl  liinifirtt  l»r  going.  Then  all  itini,  hiiflrritig  from 
%  trn*d  tilaiitt  (47),  "Favour  u*,  C)  kiitgt  wait  ftir  i 
it  lite  win«l  t mutant;  ywir  linibh  delights  ciyr  Ii(*iif{« 
(48).  <)  J«r«m«st  t»f  ntfii,  (ii)  drives  cwiipklcly  th«  httut  oluur 
bodten  IH  writ  *m  iJi>*e,aHi*H  and  aibnenU  ;  favour  us,  tht  reform 
0  king/1  (49)*  HtMitnjt  llicw*  tht  it  wcircU,  tin*  kiii|j  n^krd  tin? 
envoy  0!  Yftina  :  --"Why  do  tlu^i.  praplci  delight  in  my  slay  ? 
(511),  Trll  $nr,  what  }(ii*atty  JMOWS  action  did  1  perform  in 
the  region  <>i  nmrlals  which  hhowcrn  dt*lt(<;ht  on  Utcm11  (51). 
The  emitiHjiry  af  Yatiiii  nM  :  *-"Y«ur  body  atutiiu*d  to  notitihh. 
by  tlitt  irtiiiuini  ol  th«  food  offered  to  tin:  att<;t  <*tfttl 

•»  L*»if*t»f^  »Uid  >t!V  till  -    lil*f  !>*  '   UI  t    V«*ll 


Ij6  MARKAMDBYA 

'  devoted  to  them,  therefore  the  wind,  touching  your  limbs, 
gives  them  delight  and  these  sinners  do  not  feel  the  pain, 
0  king,  (52 — 53).  Because  you  duly  performed  horse  sacri- 
fices and  others,  therefore  seeing  you  and  thwarted  by  your 
energy,  these  intruments  of  Yama,  engines  and  weapon**  and 
fires  and  crows — the  causes  of  affliction,  wound^  burning; 
I  and  other  great  sufferings,  have  become  milder  (in  their  ac« 
I  tlohy1  (54 — 55)-  The  king  said:— "  The 
enjoys  by  affording  relief  to  creatures  in  distress,  Is  not  ob- 
tained by  men  'either  in  heaven  or  in  the  region  of  Bfllitfii— 
this  is  my  conviction  (56).  If  for  my  coming  them 

they  do  not  suffer  torments,  I  shall)  0  fair  mouthed  c>t«%  life* 
'here  motionless  like  an  inanimate  object  (57)*"  The  envoy 
of  Yama  said:— "  Come  0  king,  we  shut!  go;  leaving  tlie 
sinners  with  their  sufferings  do  you  tnjoy  happiness  by 

ybur  pious  acts  (58)." 

THE  King  said: — "As  long  will   remain 

stricken  with  grief  I   shall    not  goj  the  dwellers  of  hell 
become  happy  by  my  living  near  them  (59).   Cursed  is  the  tifti 
of  that  man  who  does  not  know  mercy  towards  the 
seeking  refuge  with  him,  even  if   they  for  10 

the  side  of  the  enemies  (60),    Sacrifices,  gifts,  d0 

not  bear  him  fruit  either  in  this  world  or  in  the  who  has 

not  his  mind  bent  upon   relieving  (61).     1  do  not 

consider  him   a  man,   whose  hard  heart  is  not  drawn  to 
children,  the  distressed  and  the  old— rather  he  Is  a 
(63).    If  by  living  near  them  do  I  suffer  of  hell—the 

heat  of  fire,.-- piercing -effluvia,  hunger,  thirst  and  any  other 
great  afflctfefc,  depriving  one  of  his  1  shall 

consider  my  act  of  affording  them  relief  greater  than  the 
felicity  of  heaven  (63-64).  If  many,  in  «ectir* 

happiness  by  my  being  in  it,  what  have  1  not  obtained  ?  So 
jwgo  without  any  delay  (65)."  The  envoy  of  Yama  mid  :— 
"fito*  are  Dharma  and  Sakra  come  to  take  you  away ;  m  ym 
must  go  and  therefore  come,  0  king  (66)"  Dharma  said  W 1 


(74)* 


MARKAND&YA  PURANAM* 

shall  take  you  to   heavern   for   f    have   been  duly  by 

you.    Get  upon  thin  chariot ;  corw%  do  not  delay  (67)*" 

THE  KING  said  •.—•  Thous&nds  of  mt?n  arc  suffering   in  the 
hell,  0  Dharma.    Tltry  are  crying   to  me   in  dtatreHs  "  save 
us-11    I  ahall  not  go  (68).     Indra  said  ;— By  their  acts*   these 
sinners  have  come  to  hell ;  and  you,  ()  king,   by  your   pious 
acts,  should  gci  to  heaven  ^6y),    The  king  ?aiii :     If  1  am  to 
know  you  an  Dlurnu  and  if  I  am  to  know  you  an  Sarht'st  lord 
you  tfhciftld   tell   in«   the  extent  nf  my  religious  merit   (70}. 
Dharrna  said  :-—l*ik«?  chop;*  of  water  in  this   w«';*nt   like 
in    the    {inmament!     liki:     ^lumets    |iinirliig   ltk<t   sandH  on 
the  (Jan{j«4  and  like  countless  {Mtticles  lit  water,  <)  Jjreat 
yotir  rrIi^ifHif4  merit   cannot   b«*   et»*ttn(*rated  (71— 15}»     And 
this  ei>mjni!u*ioti(   whi*  It   you   have  «*xteml*'d   U>  day   to   the 
<lweil<*rn  of  hell,  la**  mnttfpttrd  y««tr  xetij'iou1*  merit  *i 
And  thouHiind  Udil  (/j^.     There fon%  j*ot  {)    yot; 
of  kings.  In  the  region  of  immortal'*  for  enjuvinj*  tt  ;  and    let 
f!X|ii*itf*  in  Ill-It  the  Ntn  hejjttttrn   i*y   their  own 
king  ^**iiel ;     Why  do  tho^  tneit  i***ig  l^f  my 
if  they  arc  nut  elevated  by  n»y    living   nr^r  them? 
(75)*    It  I  Ii»tv«t  duni*  any  ait«  c>   king  «f  heaven* 

let  thesrt  hinnrrn,  s*tif!rriii|j  lr»nn  tcif  «triit>t   be   rrk^mui    from 

bttll  (7Ci). 


natd  :  '  Fn*ni  thin  )*ou  hnvrt  filil*iiiic?il  a  iiighrr  ri*gicwip 
0  king  mill  tirtiiild  thf»«j  ftinnci*  n'hstHini  Iron*  lirll 
Tilli  Ht>N  naitl  :     Him   flowrrx   wrrr   Hliowi'rct 
kiiigjiimi  |iiu'iii|j  him   upuu   hi%  rar   H»iri   look  htm   Iti  tik 
own  ffgiati  (78),    MynrH  and  iilbn**  Iliirri*  bring   frrrd   from 
uiiit  tiy  other  btrttiK  iifijiotiifctHl  by  our  own  actionh 
f  tt*wt*  thui  tl«*%cribnl  to  ywt»  ()  forrnuiht  of  th«  twictv 
t!  all  thi*  hi*  Ih  j  am!  1  have  dr  ttr  film!   to  ynii^  «&ti  UH 

by  1111%  all  tli«^  births  Uikrn  hi  parMtancct  of  (thrir) 
re*|n*iiift?  |  (I  hiiv«  gtvt*n  you)  a  truthlnt  at'count  basttd  «n 
my  |>rcvit>U9»  «*%|>«ticticc  »  what  muir  :»hall  I  it'll  >«m,  <)  gir*il 


CHAPTER    XVI. 


-oo- 


1  HE  FATHER  said :-—  My  son,  you  have  described  to  rna 
truly  the  most  hateful  order  of  the  worltlf  going  on  jH*r« 
petually  like  a  clock  ;  I  have  fully  learnt  all  this*  Such  bring 
the  case,  tell  me  what  I  should  do  (1—2). 
•  THE  SON  said: — If  you,  (3  father,  imhcstit«iimft|y  ritfy  on 
my  words,  then  renouncing  the  condition  of  a  hati<<u»»lfoi<ier 
enter  into  woods  (3).  Duly  entering  upon  fliin  Ufi%  giving 
up  sacrificial  fire,  severing  all  tie*  and  luring  frwil  fiom 
dissession  concentrate  your  mind  upon  adf  (4)  Taktitf  your 
food  every  alternate  day,  controlling  your  mind,  lieentm*  it 
mendicant  shaking  off  inaction.  And  there  when  heenmifiif 
intent  upon  Yoga  you  nhall  be  above  the  extcuu!  iiifltiritce 
you  will  then  obtain  that  Yoga  which  In  the  remedy  of  tfif 
miseries  of  existence,  the  means  of  liberating  inroitipar;ti)I<*t 
and  indescribable,  and  which  is  not  acquired  i»  mm  party  and 
obtaining  which  you  will  no  more  be  related- to  matter  {5  6) 
/  THE  FATHER  said :— Describe  to  me»  0  my  »on,  Yotfa 
•  which  is  the  best  means  to  emanapation,  by  which  I  nkil!  tml 
attain  to  misery  for  my  again  being  united  with  mutter  (7)* 
Explain  to  me  that  Yoga,  which  is  unattached  and  by  which 
my  soul,  greatly  attached,  may  not  be  fettered  by  worldly 
bonds,  (8).  Do  you  sprinkle  the  cool  water  of  spwrh  regard* 
ing  the  knowle^e  of  Brahma  on  my  body  and  numl 
and  bewildered  by  the  heat  of  the  sun  of  a  world  (ij).  |Jy 
making  me  drink  your  nectarine  words  do  you  revive  nw  wltn 
am  dead  again  by  being  beaten  by  the  black  serpent  of 
and  possessed  by  its  venom  (10).  By  op4:sii»g 
the  gate  of  !o,ve  and  ..knowfege  do  you  rdenie  nm 
Cettercd  by  the  chains  of.  «ontWifcf  \mm^  ami  fiekl 
(n),  The  son  said :— Lirten  .properly ,0  father,  to  Yng% 


Alarka  when  formerly  questioned  by  him  (12).  The  father 
said  :—  Whose  son  was  Dattfttrcya  ?  Why  did  lie  explain  Yoga  ? 
Who  was  the  great  Alarka  who  questioned  (him)  about  Yoga? 
(13)  The  son  said  :—  There  was  a  certain  firfthmatta,  Kau* 
£ika,  in  the  city  of  Prathistth&n&,  who>  in  consequence  of  htn 
pristine  sins,  WAS  by  leprosy  (14).  His  wife 

served  her  deceased  husband  as  if  he  was  a  deity,  by  sham* 
pooing  hisi  feet  ;uul  limb*,  bathing  him,  clothing  him*  feeding 
him,  washing  off  hi*  phlegm,  urine,  feeest  and  blood,  by 
nerving  him  in  solitude  and  treating  him  with  swefit  word* 
(15—16),  Although  always  served  hy  her  with  humility 
that  highly  irascible,  and  cruel  (UrAhmana)  us^tl  to  rebuke 
her  angrily  (17).  Still  the  humbk,  wife  considered  him  iif  a 
deity  and  re«jaide<I  that  horrible  one  as  the  best  of  m«*n  (18). 
Although  inrapahli  of  moving  utmut  that  foremost  of  thetwir**- 
bont  (Jin*  day  said  to  hi.Hwili*:  -'*  Take  me  to  the  licitisf*  of 
the  cou«te/»n  h*iuy  by  the  ro.ul  ;  N!H?  livr>  in  my  heart,  O  you 
coiiv«*i5aiil  with  virtue  (MI  -  *trt.  Istwthat  girl  HI  *uin*riHti 
and  it  is  now  ni*!ht«~!<tntt  the  time  nf  erring  ln*r  ^Iw  mil 

<Utu[>|uMr  lr**tit  my  h<«mt  (21).  li'  thai  mil*  <»f  it  slimier 
niaki%  perfi'etly  tt*%iitlil'iil  with  [iliitiiji  In^  atui  br«*a*ttHf  tloen 
not  ertilnare  me  you  wilt  ner  ute  ilt%it|  i»*,»).  Kam*^  (the  god 
of  love)  is  ltii%ltl«:  I»>  itlrtl  Uiul  ?*S*f*  in  ««ulirited  by  IMIIIiy  J  I 
itti  im*;t)uhtf*  <*(  nifwitig  about;  if  appear  Iitipt*f**«»  to  me? 
Hivuinjj  thfHf  w«>rd.H  o(  hrt  li«Hb,tncl  stricken  with 
his  lii|»li^iiiiiitlrtl  anil  df*vi»trrl  wilf%  btirn  in  a  nobli!- 
y,  makinj*  a  firm  retfolutitMt,  takiiif*  priitiiw*  mtmry  an<t 
her  husband  ott  her  shimMfr*,  ()r«H;r*nlinl 
It  W*M  ni||ttl  ;  the  sky  was  rover<*d  with 
That  ltrIltiii;iii4*H  \\i(»%  wishitn;  tu  rn«**»m|ns*4  the  ji 
of  her  lisiiibiiitfl,  went  alonjj  the  hij*hw;»v  diHrovi*rt*d  hy  thr 
flash  of  lightning  Mil  On  the  way  m  tlarku«*xs  that  t  \\iee- 
born  0111*  iif  the  ra*'«*  uf  Kurt'iU.tt  tntuuiteil  cm  his  wilr1* 
«(v  (lushed  Mat)(t.t\\4  why  wa%  }*<eatly  suftctiug  front 


(24 


8o 


MARKANDEYA  PURANAM. 


.agony  having  been  placed  on  a  dart  for  being  susprectecl 
•  as  a  thief  although  he  was  not  so.  Being  enraged  for  having 
been  pushed  with  feet  Mandavya  said  to  him  (27 — 228)* 
"That  sinful  wretch  of  a  man,  by  whom,  I  sorely  afflicted 
and  reduced  to  a  miserable  plight,  have  beem  pushed  with 
feet,  shall  forsooth  be  deprived  of  his  life  at  the  sun  rise* 
.As  soon  as  he  will  see  the  rays  of  the  sun  he  will  meet  with 
.destruction'1  (29—30).  Thereupon  hearing-  that  dreadful 
curse,  his- wife,  greatly  afflicted,  said  "The  smn  shall  not 
rise".  (31)  Therefore  the  sun  not  rising  there  was  a  con* 
.•tinuous  night  extending1  over  many  days  anct  accordingly 
the  celestials  were  terrified  (32).  They  thought  f<  How  can 
•this  entire  universe,  shorn  of  Vedic  recitations  and  those  of 
:  Vashat,  Swaha  and  Swadka^  he  saved  from  being  utterly 
.ruined?  (33).  Without  the  division  of  day  Ariel  night  that  of 
.months  and  seasons  will  cease  and  from  its  being  destroyed 
ittie  summer  and  the  winter  solisticc  cannot  be  known 
-•(34).  Without  a  knowledge  of  solistice  how  can  the  time  be 
measured  iby  a  year?  And  without  year  no  knowledge  of 
iime  can  be  had  (35).  At  the  words  of  that  faithful  wife 
the  sun  will  not  rise  and  without  th<i  rifting  of  the  sun  batH- 
ing,  gifts  and  such  other  acts  cannot  take  place  (36).  There 
is  no  lighting  of  the  sacrificial  fire  and  the  want  of  sacrifices 
is  observed.  And  no  gratification  of  ours  can  accrue 
from  oblations  to  fire  (37),  Being  duly  gratified  by 
.mortals  with  our  due  share  in  the  sacrifice  we  favour  .men 
with  rain  for  the  growth  of  corn  (38),  On  cmhadhfe  having: 
.been  procured  the  mortals  worship  us  with  sacrifices ;  and  being; 
adored  by  sacrifices  and  others  we  grant  them  their 
(39V  We  shower  down  and  the  mortals  shower  up — 
with  water  and  men  'with  clarified  butter  (40).  The  wicked 
«d  the  greedy  do  not  perform  the  dally  ntm  for  us  but  thejr 
•<ie?0fir  the  sacrificial  shares  themselves  (41)*  For  the  des- 
truction of  these  sinful  and  wicked  men  we  vitiate  .water* 
the  sun,  fire,  air  and  earth  (42).  .By  their  partaking  of.  the- 


MARKANDftYA   PURANAM. 


vitiated  water  many  highly  dreadful  symptoms  for  the 

destruction  of   those    sinful    men  (43).     But   we   confer  holy 
regions  upon   those*   high-soulcd   men,  who,  satisfying   u»  all 
first,  feed  themselveg   upon  the   remnant  (44)!     But   nothing 
of  this  exists   now;  how   can   creation  he   preserved?    How 
cm  day  appear  again  ?tf      Titus  did  the  celestials  confer   with 
one  another  (45)*     Hearing  the  words  of  the  celestials 
bled  there;  and    afraid  lit  the   stoppage  of  sacrifices   the 
Prajlpati    (Brahmft)   naitl :  —  (41$) ,    ''Energy     i&     pacified    by 
energy   and  a&c:t?tidsm  hy   asceticism  j  hear,  O  ye   immortal*, 
my  wordH  (47).     For  th«    glorification  of  the   chatttc    wife  the 
gun  will  not  rise ;  and  fur  bis  not  rbiftj^  you  and   the    mortal** 
(arc  so  anxious)  (48).     II  yon    wish   that  the   sun    nhouid 
you  should   propitiate    Atri's   wife,  the  ascetic  and   devotedly 

AnuHuft"  (49),  Th<*  mm  said  :~i!ditg  propitiated  by 
them  *!w  staid  "  Tell  m<*  what  do  you  wi*h  lo  havr."  The 
dttitiert  thru  tit  jW'd  ol  hri  that  th«!r«Miitght  IH:  day  a,s  for- 
merly (50).  \tiiinii4  n;itii ;  -n  I'h<*  j{lory  of  a  rh.'tsta  woman 
never  s*wifcr?i  dcttirase.  Hottorin^;  tlu,i  pious  1*1*1)%  tlicrcfuri% 
I  shall  create  d.iyt  O  c'rl^ntUls  i$i)»  Holh.it  tfn*rc  may  lit 
tgaiii  day  and  flight  ami  that  ttit*  hitHlianii  of  thut  rtglitenirt 
liuly  may  not  «niM»t  with  dcntruftton'1  (53)*  11i«  non  said:— 
Having  Hiitd  thK  to  thr  i^lt*Hliah*  tlt*tt  aunptciouH  l«uly  repain*d 
to  her  hini^i?  and  t*ntjiiiri?«l  ul  ihi*  welfare  and  virtue  of  hwwlf 
and  her  huHhattil  (53).  AniivuA  said .»-»"()  auH{Mrioii»  lacly» 
da  you  lirid  dfltglit  Irotn  »t*4!i«g  the  fare*  of  your  husband  if 
Do  you  regard  your  husband  inwrc*  than  ait  thr?  *li!itir«  taken 
?  (54),  It  is  by  Moving  roy  husband  that  1  have*  at1 
taitied  this  gnntt  titiit ;  and  far  my  having  obtaini*d  tint  fruit  ot 
every  tlfsiiu*  all  trnpedtwiefitn  have  ttisappeared  ($%),  (I 
lady,  a  mat)  htuiuld  always  pay  live  kind**  of  drl>tj»  and  ithottld 
richest  in  cotkHOMatu:e  with  th<*  cliiii*%,H  ol  his  own  ord<*r 
(56)*  lit?  tihould  th«*»  duly  ijivt*  awav  hi>  »tt't«m«t*Ued  wraith 
lo  proper  rtrrjiiriitK.  H<»  *4  tntlit  alwavn  prartUi*  ttwlh, 

ly»   4HCiiiii**iti   ami    kunim-s*     «;,/'      llftii^     hiinin   ot 
II 


82  MARKANDEYA  PURANAM* 

anger  and  malice  he  should  always  perform  acts  laid  down 
by  scriptures  with  reverence  and  accompanied  by  gifts  as 
much  as  lies  in  his  power  (58).  0  chaste  lady,  it  is  by  very 
great  toil  that  a  man  attains  to  regions  appointed  for  his 
own  order  and  then  gradually  to  that  of  Brahrnl  and  others 
(59).  But  by  serving  her  husband  a  woman  obtains  a  moity 
of  the  religious  merit  acquired  by  a  man  with  hardship*  (60), 
A  woman  has  not  separate  saerifics,  Sriddbas  or  fasts ;  by 
serving  their  husbands  they  attain  to  wished  for  regions  (61). 
As  the  husband  is  the  most  excellent  course  for  womrn,  you 
should,  0  chaste  and  noble  lady,  always  set  your  heart  upon 
serving  your  husband  (62),  Being  whole-rnindedly  intent 
upon  serving  her  husband  a  woman  reaps  the  religious  merit 
earned  by  a  man  by  worshipping  deities,  his  ancestral  manes 
and  guests  and  by  the  performance  of  pious  rites"  (63).  The 
son  said : — Hearing  h6r  words  and  honoring  them  duly, 
spoke  to  Atri's  wife  AnusuS.  (64).  "Blessed  and  favoured  1  *imf 
0  you  auspicious  by  nature,  since  the  celestials  have;  looked 
upon  me  and  you  (have  endeavoured)  to  increase  my  reverence 
again  (65).  I  know  full  well  that  there  is  *no  better  refuge 
to  women  than  their  husbands- — devotion  to  them  'lead*  to 
their  benefit  both  .  in  this  world  and  in  the  next  (66).  The 
husband  being  pleased  with  her,  a  woman  becomes  glorious 
both  in  this  .world  and  in  the  region  of  the  dead  and  attaint 
to  felicity;  the  husband  is  like  a  deity  to  women  (67).  Tell 
me,  0  fair  one,  what  shall  myself  and  my  worshipful 
husband  do  for  you,  worthy  of  reverence,  who  have  come  to 
oar  house"  (68),  Anusul  said:— "The  distinction,  of  thy  and 
night  and  pious  acts  having  ceased  at  your  words,  all  th* 
deities  with  Indra,  stricken  with  grief,  have  come  to  me 
solicit  the  favour  of  your  so  ordering  that  the  day  and  night' 

way  be  same  *as  before.     It  is  for  this  that  I  have  10 

'you.    Listen  to  my  words.  (69—70).     For  the  want  of  day 
•  there  is  a  stoppage  of  alt  sacrifices,    0  female  'nacelle,  for 

want  of  them,.. the  celestials  do  "not  receive  any  nourfchment 


w 

II 


MAKKANDKVA  Pl.'RANAM. 

From  Ihr  disappearnnrt:  of  day  there  is  lite   extinction 
of  all  pious  observances  •  from  the:  draught   that   arises    from 
this  extinction  tlit!  universe  will   be  annihilated  (72).     If  you 
wish  to   deliver   the,    tinivetse    from    thin   calamity,   be    you 
•pleased   with    people,  O   chaste  lady,  and    let  the  gun  rise  a* 
before'1  (73),  Tho  wif«  of  the  Ifalhmana  said  :— "My  lord,  my 
husband,    has   been   c: urged   by  the  great  M&ndavya,  in  anger 
saying  "you   will    meet   with   destruction   at   the    sun    rise'" 
(74).     Ainistii  said;— "If  you    wish,  ()  gentle   onr,    at   your 
word*    I    shall    malci*  your  lin*hani)   youthful    having  a   body 
as  before  (75).     (>  fair  one*  I  always  regard  the  power  ctf  th<* 
chastity   of  women    and    therefore,    honour   you"  (;*'»),      Hit* 
jton  uaid  I— Thfi-eat  she  a^nTem;*    to    ii,  the  'ascetic 
taking  tip  Urn  At^hyt^  bri^tti  to  invoke  tin-  sun.     If.  wan  then 
night   for  ten    uiyhts  to^thrr  (77).     Then    the*  divine  Viva* 
swan  (sun J   irwwbtiu^  a  full   !»{.»wn    lotus   and   having    a 
disc;  nifii*  on  thr  risinj*  lull  (/S-,     In  the  interval  hn- 
divorced  from   lif",  dji»ppe<l  <m  flu*  Around  and    whiU 
Uken  tip  by  her  (71)). 

ANUSUA  saicl  ;*•—"  You  should  not  grieve,  O  gentle  lady, 
and  behold  now  without  tUday  my  aHcetic  jnnvt*r  iicrjiiired  by 
my  serving  my  hiiMbanc!  In  beauty,  character,  intelli- 

gence f  s(H?c«:h  and  and  other  accontpH^hmeit 

not  »«ett  any  iiltntr  prrxnn  tujimt  to  my  fiii^lMiiicl-^liy  tbnr 
truth  let  thin  Vljir.t,  lri»erf  from  fli^ranct,  regain  hit  lift*  nmi  f»t* 

a   help  to   bin   wtf«    for    a   hundred 

As  !  havn  not  considered  even  a  daily  equal  to  my  hu*h&ftd 
by  truth  le,t  thin  Hrfthmana  revives  without  iiinrlerance 

(83).  I  have  always  ln*eii  intent  upon  'adoring  my  husband 
with  my  tlreiln,  nttmi  and  words,  by  that  l«rt  iln*  twirr-licirn 
one  revived  (84),  Tin;  nan  i*iid  :-— Thereupon  the 

up  fretrtj  from  disraxe  and  rrg':itiiiti|«(  his  youth,  and 
lighting  up  the  room  with  his  unlive  <?iriil#em:e  liku  a  ri*lc?»- 
tial  touched  by  (focrfpitiule  (85).  Tht'ii  Ml  nhtiw«*w  of 

and  celvhtial  iiti»LrusncnU  w«rc  HouiuUnl ;  the 


?4  MARKANDEYA 

then  delightedly  said   to  AnusuS  (86).     "Pray  for  a  boon,  O 
•auspicious   lady,  you  have  done  a  for  tfie  tlntteit, 

and  they  are  ready,  0  anchorite,to  confer  a  boon"  (87), 
said  <— *  "If  the  celestials   headed  by  are  propitiated 

with  me  and  are  prepared  to  give   me  a  and  If  am 

deemed  by  you  worthy  of  it,  then   let  Brahmft,  Vishnu  and 
Maheswara  be  born  as  my  sons;  and  may  !  with  my 
acquire  Yoga  leading  to  the  liberation  from  miseries*1 
thereupon,   Brahma,   Vishnu,   Siva,   and  other  *m» 

be  it."    Then  honoring  that   female    ns«.*etic    th<py 
to  their  respective  habitations  (50). 


CHAPTER  XVI L 


rii 

1  HE  SON  said  ;— Thereupon  after  a  long  time 
son  the  divine  Atri  cast  his  look  upon  his  own    wife 
(i)  ;  bathed  after  her  course  haying  all  her  limbs 
and  an  excellent  form     worthy  of    being  by  all 

Having  his  mind  stricken  with   desire  that 
in  his  mind  of  that  one  of  a  Waraclcsa  person  (a), 
by  her  thought  he  discharged  his  vital  Onid  and   the 
ful  wind  carried  it  upwards  and  indirectly  (3),  on 

all  aides  that  white  fluid,  with  Brahma  the 

ten  cardinal  quarters  in  the  shape  of  the  (4),    Tie 

MOOD,  the  stay  of  the  life  of  all  crettwes,  was  born  an  the 
mind  Begotten  aim  of  the  patriarch  Atri  (5), 
th*  high-souled  Vishnu  was  born  from  his  own  as  the 

best  oi  the  twice- born,  Dattltreya  permeated  by  the 
of  goodness  (6),    Incarnating  himself  Vishnu  w&t  bom  u 


NfARKANlH*.YA   PURANAM.  85 

the  second  son  of  Atri  known  under  th<*  name  of  Datt&trcya 
who  sucked  the  breast  of  Anusufi  (7)  Getting  angry 
he  got  out  of  lib  mother's  vtomb  within  a  week.  Seeing  the 
haughty,  perverse"  and  guilty  king  of  Haihayas  and  getting 
angry,  enraged  a*  he  was  before  with  th«  vexation  and  trouble 
of  living  in  the  womb,  IIP  made  up  hw  mind  for  killing  that 
Haihaya  (8—9),  Then  was  born  I)urv?L«B,  a  portion  of  Rudra 
impregnated  with  ih<?  quality  of  darkness.  Thus  Brahmt 
Vishnu,  and  Siva  were  born  as  her  three  sons  (10).  By 
virtue  of  the  boon  conferred  upon  her  by  the  celestials 
Brahtn.t  wasi  born  as  the*  moon,  Vishnu  as  I),utatreya  and 
Sankara  an  !)urvfts;\  (n),  The  patriarch  Soma  (moon), 
nursing  with  hU  own  cool  rays  plants,  lu-rbs  and  m<m,  alway* 
resides  In  tin:  tirmatnent  (heaven)  (12).  Ditt.itrf^ya,  a  por- 
tion of  Vishnu,  protectH  the  creatures  by  d*^troying  the 
wicked  demons  and  favouring  the  fjocjd  pe(»pte  (13^  AsAum- 
ing  a  body  (impregnated  hy  the  oncrgy  of  Kudra)  thtt  divine 
unborn  Durv£s?l,  of  drradful  looks,  thoughts  and  worcb,  burn* 
down  those*  who  insult  him  (14),  UK*  Patriarch  Brnhmfi  became 
born  in  th«  family  of  Atri  m  Soma  (the  moon).  Hari, 
as  Dattfttrcya  and  ciigagecl  in  Yoga,  bctgan  to  enjoy  the 
worldly  object*  (15).  Fonu&king  hif  father  •  and  moiher  and 
resorting  to  the  moil  tticellf  nt  vow,  l/nmatha  or  rnaciness 
he  wandered  over  the  earth  (16).  The  uscetie  Dattfttrcya  was 
encircled  by  the  of  ;  but  dolring  fur  ilis- 

that  lord  lived  gunk  in  a  lake  for  a  long  time   (17), 
Stilt  boy*  living  on  the  banks  of  the  lake  die!  not  leave 

the  noble  of  an  extremely  hamtoometook  (18).  Andrven 

on  the  completion  of  a  hundred  celestial  y*Mts  the  son*  of  the 
did  not  leave  the  bank  of  the  hike  out  of  love  for 
him  (ig).  Thereupon  arose  from  the  watrtr  the  ascetic 
taking  with  him  an  ftUMpicimi*  lady,  rind  in  a  ceknitial  rai- 
ment, and  gifted  with  beautifcil  breasl  and  hip*  (20),  thinking 
11  the  of  ajteetien  will  luavt*  me  on  seeing  me  in  the 

company  of  a  woman   and  then  1   shall  live  disassociated1* 


86 


MARKANDEYA 


(21).  Still  the  boys  did  not  leave  the  ascetic  ami  thm  fat 
began  to  drink  wine  in  the  company  of  the  woman  (22), 
But  even  then  those  sons  of  the  ascetics  did  not  leave,  him  al* 
though  engaged  in  drinking  wine  with  his  wife*.  Although  he 

was  sullied  by  the  enjoyment  of  carnal  pleasure,  ^ifi^tngjiitiHir 
and  the  company  of  a  woman,  and  even  by  drinking  wnu* 
still  he  was  regarded  (by  them)  as  one  having  a  gr«%*il  smtl 
(22 — 23).  Nor  did  that  great  ascetic  commit  any  MM  by 
drinking  wine  like  air  blowing  in  the  hnttse  of  a  rhnnd&ta 
(24).  Drinking  wine,  that  one  conversant  with  Vt^a»  (tntc'timl 
austerities  in  the  company  of  his  wife.  That  ma  4rr  tif 
Yogis  was  worthy  of  being  contemplated  by  thrift 
of  emancipation 


CHAPTER  XVIII. 


1  HE  SON  said : — Some  time  after  Kritavirrya  had 
to  heaven,  the  citizens  together  with  the  cmindllwH  and 
priests  called  his  son  Arjuna  with  a  view  to  innMli  him  on  th<s 
throne  and  he  then  said:— "I  shall  not  govern  my  king- 
dom, 0  ministers,  which  leads  to  hell,  If  that  for  whit  It  a 
king  takes  revenues  is  not  done  it  for  nothing  (t— .a). 

By  giving  over  to  the  king  a  twelfth  of  their  |jro<*t»<»fih  the 
merchants  can  go  along  roads  protected  by  the  police  from 
the  robbers  (3).  The  cow-herds  give  a  sixth  part  of  the 
clarified  butter,  whey  or  whatever  they  get  and  iht  cultivator 
also  a  sixth.  If  they  give  more  than  the  share  and  if  the 
king  accepts  it  from  traders,  it  leads  to  the  destruction  of 
hktka  and  Purtha  acts  and  that  king  acts  like  a  thief  (4—5), 
If  they,  having  paid  their  reveaue,  are  by 


f 


MARKANDEVA   PURANAM. 


the  king,  receiving  the  sixth  part  of  the  outturn  as  revenue, 
certainly  goes  to  hell  (<5).  This  has  been  fixed  by  the  former 
sages  as  the  remuneration  of  the  king  for  protecting  them  j 
if  lie  fails  to  protect  them  he  becomes  guilty  of  theft  (j),  If 
therefore,  by  practising  hard  austerities  1  can  attain  to  the 
state  of  a  Yogi  which  f  wish,  I  shall  he  the  one  king  of  the 
earth  endued  with  tin*  power  of  protecting  the  world  (8)  ; 
hearing  arms,  honored  by  all  and  gifted  with  prosperity.  I 
shall  not  make  me  a  sharer  in  sin  (9)."  The  son  said  :—  - 
Learning  his  derision^  the*  highly  intelligent  and  elderly 
aacetic  by  nam<*  (urg-i,  seated  in  UK:  midst  of  the:  mintHter*, 
said  (to*.  **!f  for  governing  your  kingdom  well,  you  wish  to 
do  this,  O  prim:**,  th**n  listen  to  my  words  and  act  according 
to  Ihum  (u),  Worship,  (.)  king,  the  great  Dattaireya,  a 
refuge  unto  all,  \vhoK'  living  in  thr*  valley  <>f  the  Sahya 
mountain,  protrets  th<"  thrrr  worlds;  iwiwrs«*d  in  Yoga, 
nobl»*,  impartial  tmv.ud  »  all*,  t  po»(i«Mi  of  Vishnu,  inr.arnattnl 
on  <*.mh  tur  irlfMMiij*  the  world;  adoiin;;  whom  thi  thousand* 
eyed  tlfily  (fndf.i)  n^iiiii  i!  hi'»  own  nUfimi  rohhed  by  tins 
wickt!(l»Miuli*il  iKiity*^  ;i»tl  slow  tho  nm\\  <»(  Dili'1  (0—14) 

*  Au|UM^  Hiid  ,  .-"  Huvv  did  tin1  i4»*Irsiiiil';  aclim  t!m  power- 
ful D.itt»Urryit  f  How  «!M  V.t^iva  rrg^in  the  dignity  of  Indra 
whuli  h;itl  »>n»n  r»thhr*il  (by  tht*  Dtity.t*)  T  (151 

(fAUtiA  ,saitl  '—  •"  Ilifi'i*  ;uo»i»  it  dnviftil  h»uil<?  htttwiutn  the 
cdf*Htlilti  ttnd'tht)  DAn;iv;iH;  llu*  lord  of  the  Daityan 
Jitnbtui  ami  ih;ii  of  fht*  crifMiuU  th«  htislmtitl  of  Sacht 
(littlnt)  (id)  Wliilt,  fhry  wt*n*  figliitn^  a  r«*lf»stial  year 
p*i*wrd  uw;ty  and  thr»n  I  lie*  t*«*|t*stuitH  W«*M*  dc*f*siti'd  and 
tlu?  I  Xuty.is  ciintt  nil  vk'torimt<i  (i/L  Then  drfi*,iti*d  by  this 
IMiuVtiti  and  cUj>n**4M*d  on  atvount  ol  tho  MHTI*SH  of  the 
^  the  c*cl«*Htials  liontled  by  Vijiracliim  .iddirsM»d  tin  in- 
tar  ilyttij*  (iX).  Ih^irtniH  ot  roalin.;  the 


f  4 


»t  it 


Ir  t't 


88  MAHKANDEYA  PURANAM, 

host  Vrihaspati  came  there  and  began  to   consult    with 
Rishis  called  Valikhilyas  (19). 

VRIHASHPATI  said  :— "  You  should  with   devotion  gratify 
the  great  ascetic   Dattatreya,   the  high-souled  son  of  Atri  ol 
uncommon   ways'  (20).     A  giver  of  boons   a*  he  is,  he  will 
confer  one  for  the  destruction  of  the    Daityan   and   then    the 
deities  all  assembled  will  slay  the  Daityas  and  D&navas"  (21). 
Garga    said:- — Thus    addressed    the   celestial*  then    repaired 
to -the  hermitage  of  Dattatreya  and    saw    the     high-Routed 
(ascetic)  in   company   with   Lakshmi   hymned   by   the  Gan- 
dharvas  and   engaged   in  drinking   wine,     Going   there  th**y 
bowing  prayed  to  him  for  effecting   what   ought   to  be   done 
(22—23).    They  sang  his  praises  and  provided  meat;*,    drinks 
and  garlands  for  him.     The  celestials  waited  wh«n  h«  waited 
and 'moved  when  he  moved.     And  when  he  sat  on  the  cushion 
they  worshipped  him,  having  seated   themselves   biilow   (24), 
Dat&treya  then   said    to  the   celestials  who   bowed   to   him 
11  What  do  you  expect  of  me  that  you  are   serving   me  thtist11 
(25).    The  deities    said  i—^O  foremost  of  ascetic*,  by  the 
demons  headed   by  Jambha  invading   the   three    world*  we 
have  been  deprived  of  Bhur,  Bhuva  &c  ,  and  of  til   our 
in  sacrifices    (26).    We   pray  for  your  grace;   concert 
plan,  0  god,   for  their  destruction   and   our  safety   so  that 
we  may    regain    the    celestial     region"   (37),       Datt&treya 
said. — "I  am  addicted  to  drink   and    am   impure—*!  sin  not 
master  of  myself.    Why   do  you,   0   celestial^,  expect   from 
me  a  defeat  of  you   enemies11   (28),    The  deities  said  :— <f  0 
sinless  one,  thou  art  the   lord   of  one  utuver*e~-n0  impurity 
can  attach  to  thee  whose  mind  has  been  washed  and   purified 
by  learning  resplendent   with   the   rays   of  knowledge  (29)* 
Dattatreya  said:— "True  it  is  0   celestials,  that   I,  looking 
«pcm  ail    things   with    impartiality,    have    kn0w)edge-—but 
associating  with  this  woman  I  have  been   sullied  (30).    The 
association  with  a  woman  being  bent  on  enjoyment  leads   to 
iixquity."    Thus  addressed  the  deities  again  said  (31).    "  O 


MARKANDEYA 

foremost,  of  UK*  twlcfr-horn,  this  sinless  mother  of  the  universe 
is  never  polluted  like  the  rays  of  the  sun  equally  touching 
a  twice-born  one  and  a  Chandila"  (32),  Qargt  said  :— There- 
upon being  thud  addressed  by  the  deities  Dattltreya,  smiling 
said  to  the  celestials :— «* "  If  this  be  your  opinion,  (I  celestial*, 
then  Inviting  alt  the  Daityas  to  battle  speedily  bring  then! 
within  the  ra«R«  of  my  vision  (33-— 34).  Being  smi  by  me 
and  having  their  strength  and  energy  enfeebled  by  the  fire 
t)f  nty  looks  they  alt*  numberless  m  they  are,  will  meet  with 
destruction11  (35).  Hearing  his  words  the  mighty  Dattyas 
Were  challenged  to  light  by  the  cHestia!s  and  in  anger  ntsfwl 
gainst  them  (^fi),  liHng  slain  by  those*  Daityas,  the  celes- 
tials, stricken  with  fear,  all  apfcftdily  went  to  the  hermitage 
of  Datt&treya  seeking  his  protection  (37)*  Slaying  the 
Celestials  the  H.iityns  ton  entered  ihnrc  and  saw  the  greatly 
powerful  and  hi^h-sottlf?d  H,itt.;ltr*Aya  (t|H);  with  his  wife 
seated  «it  thi?  Ii*ft,  the  welfare  and  the  wishcd-for  of  the 
entire  tiiiivt^rne,  hentttiful  of  alt  limba— -Lakshmi,  having  a 
moon-like*,  rountcnanro ;  fjij).  with  btMtififul  eyes  like  the; 
petals  cif  a  hhtr-tottH,  with  ^rnrt*fiit  hips  and  ImMst,  jtpetfkinff 
In  words  nud  endiiini  with  all  thr  accomplishments  of 

a  female  (40).  nHwidutg  httr  kinfore  thctin  the  Dairyaa  hid 
their  mtndM  Ntiiiken  with  denlra;  and  thus  assailed  they 
Could  not  wiili  a  paticnit  miml  Iwar  th«  rtKtttg  (desire)  (41)* 
Leaving  off  (heoHestmH  th«y  having  their ertergy  erifeeblcd, 
became  desirous  of  stcattng  Unit  cltmHet ;  HUM! fed  (by  deiir<t| 
and  ovttrwhelmed  by  «tn,  they  tlitin  Maid: •-(42).  fl  If  we 
can  necurc  thin  }rwctof  a  damsel,  tint  essence  of  the  three* 
World*,  wi*  %ft(il!  llif*n  he*  crowned  with  «U(Te,ss-"-t*ven  thin  if 
our  conviction  (,|3).  Then  plariiig  her  on  n  palaiujtitn,  0  you 
the  of  lhi»  celesti.Urt,  let  im  .ill  ffo  to  our  hahftations— 

thll  In  our  determitmtion1*  (44),  I^wsrsHrd  by  desire  they 
tbuft  amount  themsi»lv«s,  Tlu-n  placing  the  chaste* 

damsel  on  a  fiatamjum   and   ejirryinjj  it  on   their  heads  tht 
ttiui   UanavuH,  availed  by  lm»t,  ptocecdcd 


go  MARKAN0EVA  PURANAM. 

their  habitations  (45—  46),    Then  smiling  DatUUreya  t# 

the  celestials : — "Fortunately  you  will  prosper;  since  Lakshmi, 
passing  by  the  seven   other  places,  has  got  on  the  heads  of 
those  Daityas,  she  will  seek  a  new   man11    (47),    The  deities 
said  :—*"  Tell  us,-  0  lord  of  the   Universe,  stationed   in   whafc 
places  she  confers  what  fruits  upon  men  or  brimgs  about  their 
destruction"  (48).    DattStreya  said : — -"When  placed   on  tht 
loot  of  a  man   she  confers  upon  him  a  house  ;  when   on  the 
fcbigh  she  gives  clothes  and    diverse     riches    (49),     When 
placed  at  the  organ  of  excretion   she  gives   wife  and  when 
on  the  lap  she  -gives   offspring  ;•  and,  when   in   the   heart  she 
gratifies  the  desires  of  men   (50),    When  the  best  Lakshmi 
is  placed  on  tfie  throat  of  those  endued  with   prosperity  she 
gives  an?  ornament  of  the  throat,  union   with  beloved    friends 
and  wives  living  in  foreign  countries,-  cultured  words, 
.and  m£kes  his  commands  always  carried  out-    When   she* 
sprung  from  the -ocean,  is  placed  on  the  mouth  she  gives  tht 
power  of  a    poet  -(51—52),    When  she  is  placed  on   tha 
head  she  forsakes   (the   man)  and   seeks   refuge 
She  is  now  on  their  heads  and  will  invmediau-i'y   renounce 
them  (53),    Do  you  all  tafce  up  your  weapons   and 
those  enemies  of  the  celestials.  These  shooid  not  be  greatly 
feared  by  you  for  they  have  been  robbed  of  their  energy   by 
me.    By  ravishing  another's  wife  all  their  pieties   have  bees. 
consumed'  and  their  prowess  has-  been-  destroyed  (54),    There- 
fore those-  enemies  of  the  gods-  should  be  killed  with 
weapons.    While  Lakslimi  has  occupied  their  heads  they  will 
meet  with  destruction.    This  has  been-  heard  by  mn  (55), 
Then  eulogized  by  the  celestials  who  were  a!!'  filled  with 
in  consequence  of  the  destruction  of  th*  Daityas,- 
leaped  dawn  (therefrom)  and  went  to  the  great  Dattl- 

ireya  (56).  Thereupon  satettng  the  intelligent  the 

deities,  freed  from;  anxiety  as  before,  repaired  to  the*  celertiak 
fegion  (57).  If,  0  foremost  of  kings,  you  wish  to  have  your 
dcsiBed-for,,  mafcchlts®  wealth,  'do  you  speedily  worship  bin. 


CHAPTER    XII 


1  HE  SON  said  :— Repairing  to  the  hermitage  of  DatUU 
treya  at  the  wards  of  the  Rishi,  Klrtavlryya,  the  king  of 
men,  adored  him  with  devotion  (i).  By  shampooing  his 
legs  and  otherwise,  by  collecting  honey,  etc*,  by  bringing  for 
him  garland*,  sandal,  scents,  water  and  fruits,  by  arranging 
for  his  meaht,  and  taking  away  the  refuses,  he  gratified  the 
ascetic,  AH  the  deities  had  been  addressed  by  him  formerly 
In  the  same  way  he  said  to  him  (the  king)  describing  him 
as  polluted  by  the  drinking  of  wine: — -"This  woman  Is- 
always  hesute  mc~~and  I  have  heon  contaminated  hy  her 
company.  You  should  not  request  me  who  am  incapable. 
Do  y<>»  seek  another  who  is  capable,"  (2- — 5).  The  sort 
said— *Tlni8  addressed  hy  the  ascetir  and  remembering  the 
word*  of  <iarga»  Ktttaviiyya'n  son,  Arjuna,  bowing,  replied 
(6).  Arjuna  »aid  s~~ M  St.Uiom»d  in  your  own  illusive  energy  f 
why  da  you  deiudo  me,  I)  god?  You  are  sinless  and  like-' 
wise  Is  the"  goddess,  the  mother  of  Jilt  creatures."  (7),  There- 
it  thuH  a<ldri*3Ksi*d  nntl  d«!u;hted,  the  gocl  to  the  great 
Kftrtaviryya.  by  whuiii  tin*  ttntiro  earth  had  been  nubjugated 
(8),  **  Pruy  for  a  IKHUI,  jiinct*  you  have  been  able  to 
my  true  farm,  I  have  been  greatly  pleased  with  yo%  O " 
king  (9),  their  delight  I  confer  wives, 

and  wealth  upon  men  who  worship  me  along  with 

Laksttftti  with  and  others,    with  presents 

of  wine  and  ntealitt  with  and  clarified  butter  ac- 

companied by  the*  adorations  of  the  Br&hmana*,  and 

the  charming  music  of  Vi»ftf  flute,  conch  and  bugle*  And 
I  bring  about  tlwir  sudden  deaths  who  disregard  me  (iO;—li.) 
May  betide  you  ;  <lo  you  pray  far  a  dettircd-for  boon  ;  . 

|y  ypur  my  secret  glorias   I  have  bciin   ready  10*. 


§2 


MARKANOBYA 


extend  my  grace  to  you  (13)*  Ktrtavlryya  «ikl;~ciff  thou 
art  propitiated  with  me,  0  deity,  do  thou  confer  upon  mo 
isuch  excellent  prosperity  by  which  I  may  protect  my 
subjects  and  he  not  touched  by  impiety  (14)*  I  may  read 
the  intentions  of  others*  may  have  none  to  mulch  tnc  in 
battle  and  I  wish  to  have  a  thousand  arms  and  ligtit-hancledt 
fiess  (ijQ,  I  may  go  v^n  obstructed  uvery  wh4'rf*~~on 
wate^,  on  earth,  in  sky  and  the*  notbcr  region 
I  i^ay  meet  with  death  from  one  who  is  mightier  (than  I) 
(16),  4  m^y  point  out  goad  ways  to  them  who  always 
wend  wrong  ways  and  may  my  guests  tit*  gnu  iiuu)  with  gifti 
Qf  endless  riches  (17).  By  recollecting  iw  Irl  im  ow 
his  property  in  my  kingdom  and  may  I  luvr  whole  min«!c*<) 
devotion  in  thee"  (18).  DatUtreya  iuiitl  ,  -—"  You  \%ilt  gat 
^11  the  boons  you  have  begged  and  by  my  fuvoui  you  wiH 
he  tl\e  ItPrd  Paran^o«fttM  (19),  The  «on  »aicl:  llti*ii!ii|tcni 
spiHtiag  DattEtreya  and  summo^ir^  together  all  hh  »ubj<*vtn 
h^'^uly  received  •msta?Hatiori  (20).  Then  by  Ihr  favour  til 
Rattatreya,  'bringing  all  Articles  of  Instaliatian  came  there 
all  the  leading  Qandharvas,  Apsarls,  the  Rtshis  ticMili*d  by 
¥^istha,  the  mountains  headed  by  Wjaru,  the  rivcm 
hy  the  Qange?,  the  oceans  full  of  watew,  Plak^ihn  and  other 
trees,  the  celestials  headed  by  Va»ava,  the  bird*  billed  by 
Tirfehya,  the  citizens  and  villagers.  The  celrjitial 

others  engaged  in  conversation  with  one   «iioth*r.     For 
destr^ctian   of  impiety  and   the  protection  of  virtue  ht 
was  *ns,talle4  by  NUr^a  in  the  farm  of  Uutaiwyn  by 

sprinkling  of  water  and  by  tlia 


the  r;V<ers  and  oceans  with 


from 

..  (a6).    "Whoever,  mm 

shall  take  up  a  weapon,  from,  ta-day  and  a  robber  and  one 
Snjurin»  others  shall  be  alain  by  mef!  (37).    Wltk 

f/hC  Plodaroaa°^hw^  ~  *>  Wdor  of  wtap,. 

dom  save  ttat  foremost  of  men  gifted  wltli  great 


MARKANDEYA   PURANAM.  93 

prowess  (28).  He  alone  was  the  protector  of  villages,  of 
bttasts,  of  (kids  as  well  as  of  the  twice-born  (29).  He  be- 
cattie  the  protector  of  the  ascetics  as  well  as  that  of  traders* 
And  that  slayor  of  hostile  heroes,  us  soon  as  he  was  thought 
of,  used  to  release  people  stricken  with  fear  of  robbers, 
beasts  of  pray,  fire,  or  weapons,  those  drowned  in  the  occean 
or  those  availed  by  other  calamities  (30—31)*  While  he 
ruled  the  earth  no  body  lost  his  property.  He  celebrated 
many  sacrifices  accompanied  by  profuse  gifts  (32).  He 
undertook  many  battles  and  performed  hard  austerities,  Be- 
holding hi*  prosperity  mid  intelligence  the  ascetic  AngirJl 
iatd:  (33).  "Forsooth,  king*  will  never  he  able  to  equal 
K&rtaviryya  in  sacrifices,  in  gifts,  in  ancoticism  and 
energy  in  battle*/1  (34),  That  king  WMM!  to  celebrate  a 
Ice  in  honor  of  Datt&troyay  on  that  day  on  which  from  him  I;a 

lie- obtained  prosprrity  (35).  And  tlu«u?  Inslmltling  the  great 
prosperity  of  the  kinj*  the  snbj<»<*ts  too,  with  devotion,  used 
10  celebrate  sacrifices  in  lib  honour  (j^f.  Such  in  the  glory 
of  the  intelligent  Datt&trc?ya,  The  incarnationM,  of  the 

Vishnu,  the   preceptor   of    the     mobile  litid    tnuno* 
bile  creation,   incomparable  awd  the   holder  cif  the 
bow,  conch,  inure   and  club,  have    b**cm  described  in   the 
PuranSLs  (37— .38).    The  man,  who  meditate*  upon  this  moat 

form,  httcomuH  luppy   Hurl   in   fitecl   ft»rever  from 
woridiinesH  (39).    Why  hhuil  not  men  rc*fugf*  witfc  hint 

:  |J1  am  aicainahle  uuta  the  0! 

Vi&lmu  by  devotion"  (40).  For  the  dentruction  of  impiety 
attiipr@leclic.nl  of  the  deity,  without  hegt lining  or  ond» 

on  the  work  of  and   fm'Hrrvation  (41).     I 

to  you  the  birth  of  Atatka,     Dntt&treya 

Yoga  to         Itigh'iiciwtttrl  royal  saint  Alatka  devot«. 
c4  to  lib  sire  (43, 


nn 


CHAPTER   XX, 


1  HE  SON  said  c—  There  was  a  highly  energetic  king  l,i 
the  days  of  yore,  by  name  Shatrujit  in  whose  sacrifice  drink. 
Ing  Soma  Purandara  was    gratified  (,).     Hi*   son   became 
greatly  energetic  and  capable  of  smiting  hi*  enemies  and 
«i  intelligence,  prowess  and  grace,  was  equal  to  the  preceptor 
SukraorAswim  (2).    The  prince  was  always  encircled  by 
other  princes  of  equal  age,  intelligence,  energy,  prowM  .J 
exert.cn  (3).    They  sometimes  used  to  engage  thrnwelvet 
scnptural    discussions,     sometimes    in    the   critimm   of 
poems,   dramas  and   music,    sometimes   in   the  pleasurable, 
game  at  dtce,  sometimes  in  learnillg  the  U8e  of  „„,„  am|  ^ 
art  of  warfare  and  sometimes  in  riding  elephant.,,   hones,  or 
dnvng  cars  (4-5).    Thus    did   the    prince,    filM   wfth 
sported   day  and  night    in  the  company  of  other 

(  '  /^  thCy  SP°rted  te   "»i  -o- 
Kshatriyas  and  VaiSyas  of  the  same  age 
edyjo    edthem  (/).    Aftef  sQme  ^  ^          K 

°        n  "^  Came  t0  the  earth  from 
tW°  y°Ulhful  and 

J  rGinainecl  thcrc' 

Pri"ces  and  otl>^  Brthmana 


-guents  and  take  their  meals  ( 

princes 


SaU8factionfrom 

hlVf°0d'   ba 
read  scriptures  for  the 


MARKANDEYA  PUftANAM.  .  95 

Improvement  of  his  own  self  (r4)»  And  without  that  fugb> 
souled  one  they  too  used  to  spend  night  in «  the  nefcher 
region  sighing  heavily  and  used  to  come  away  every  day  (15) 
After  a  long  time  the  father  asked  the  two  sons  :— "To  whom 
in  the  region  of  mortals  afe  you  so  attached,  0  my  sons? 
(16).  You  two,  beautiful  as  you  are,  have  not  been  seen  by 
me  for  many  clays  during  the  day  time  in  the  nether  region, 
I  see  you  only  in  the  night"  (17), 

THE  SON  said  :-— Thus  addressed  by  their  sire  and?bowsng 
with  folded  palms  those  two  great  sons  of  the  king  of 
serpents  respited  s— (18).  "O  father,  there  is  a  son  of  Shatrujft 
celebrated  by  the  name  of  Hritadhwaja,  endued  with  beauty 
and  simplicity,  h<rroier  honourable  and  sweet  speechect  ;  ha 
does  not  #p«nk  uncalled  for,  is  an  expert  in  speaking,  learned' 
friendly  and  a  mine  of  accomplishments  j  he  honours  the 
honourable,  is  intelligent,  modest  and  has  humility  for  orna- 
irtent ;  our  minds  have  been  pilforwi  by  bin  good  behaviour 
and  love  ami  we  have*  no  attachment,  ()  father,  either  for  the 
region  of  Niiga*  or  the  region  Bhuva  (19— jr),  In  hit 
sepration  even  tin*  nether  region  not  appear  cool  but 
produces  affliction  from  heat,  in  hi*  company  isven  tha 
of  the  sun  give  (Wight11  (,»).  Tha  father  said  :— 
is  that  son  of  a  ptous  man  whose  accomplishments  are 
sung  even  in  hi*  by  accompligh&d  beings  like  your- 

(23)  wrJUread  in   scriptures,  (sometime*) 

UumitmlvtiH   bad  (whereas)  there   are   ignornnt 

•••  who  behave  well;  O  my   nuns,   I  consider  htnv more  blessed' 

who         a  gornl  character  us  wc?ll  us  i  knowledge,  of  scrip- 

(14).    llln  father  haft  a  true  son  whose  friend*  speak 

of  his  qualities  as  a  fnVnd  and  whose'  enemies  speak   highly 

of  his  (45  )     For  thu   satisfaction   of  the   mind  of 

fh&t  yowf  benefnctor,  have  you  ever  accomplished  hk  desired 

?  fjfi)%     lir  ii  blctis^l   and   blessed  is  his  life  and1 

Mrth  from  whom   pmoit*,  rx[K*<:ting  something!  do  not  ^ 

and  who  is  in  doin  j  10 


his  friettds  (27).  You  can  without  hesitation  confer  ttptftf 
him  whatever  he  likes  of  gold,  jewel*,  conveyance  and 
seats  that  are  in  my  house  (28).  Cursed  is  thr  life  cif  that 
man,  who,  without  returning  the  benefit  of  friends  doing 
good,  thinks,  ( I  am  living"  (3(9),  People  doflttv  lor  the  per** 
petual  advancement  of  that  wise  man,  who,  lik«  a  cloudf 
showefs  benefits  upon  his  friends  and  iftjurfrft  on  emumes" 
(30).  1*he  sons  said  *~(<  What  can  wet  do  for  him  who  always 
does  what  should  be  done  and  in  whose  house  persona  are 
always  united  With  their  desired- for  objects  (31),  \Vhf*te  are  in 
the  nether  region  those  jewels.seats,  conveyant^Si  elri!S»<*»  and 
ornaments  that  are  ift  his  house?  (3*).  The  knowledge  thttt 
exists  ift  him  is  not  to  be  seen  elsewhere,  (I  father,  he  is 
the  foremost  of  those  who  sever  the  doubts  erf  thft  wts<*.  (3*3). 
There  is  ofte  thtrtg  to  be  done  by  him  which  it  in  impossible 
for  us  to»  accomplish—  only  Brahml,  VbhnUi  Malu^wara  and 
others,  eati  do  it"  (34).  The  father  said  :~"\Vhtfthcr  it  Is 
within  my  power  or  not  I  wish  10  hear  of  that  excellent  work 
of  his,  What  is  there  which  the  learned  cannot  do?  (35)* 
Those  who  halve  a  firm  perseverence  can  get  by  all  tfaey 
desire— the  dignity  of  a  god,  that  of  the  of  immortalt 

or  that  which   eved  they  Worship  (3(6).    For  the 
men  who  have  controlled  their  minds  and  it 

nothing  tinknownable,  unapproachable  and  unattainable 
in  this  world  or  in  the  celestial  region  (37).    While 
on  an, ant  goes  ta  the  length  of  a  thousand  And1  if  he 

does  not  like  to  go,  Garuda  e Veil  cannot  stir  out  t 
(38).  There  is  nowhere  to  ga  or  not  to  go  for  Soactif^  men. 
Where  Is  the  earth  and  the  region'  of  Dhruva,  which  the' 
king  tfttanaipada's  SOB  Druva  attained  to  although  living  on 
earth  (39).  Tell  me,  O  sons,  therefor*  what  you  can  ck 
for  the  great  prince  by  which  you  may  be  from  hi* 

debt"  (40),  The  sow  said  *— "What  had  befallen  that  one 
«*  good  conduct  ft  his  boyhood  was  described  by  that  high*. 
souled  ote,  O  father  (41),  <0to  came  to  the  king  Slittr^il 


MAftKAND&YA   S'UftANAM.  t)Jf 

a  1  fading  and  prosperous  twice-born  one  by  name  G£lava, 
taking  an  excellent  horse  (42).  He  said  to  the  king  :— 
"Coming  to  my  hermitage,  O  king*  a  sinful  wretch  of  a  demon 
is  devastating  it  (43).  Assuming  the  forms  of  a  lion,  elephant 
and  of  other  small  wild  animals  day  and  night  he  uselessly 
so  obstructs  me  who  am  inmerscd  in  concentration  and  medi- 
tation and  am  observant  of  the  vow  of  silence,  that  my  mind 
is  agitated  (44-— 45.)  I  ant  capable  of  consuming  him  imme- 
diately with  the?  fire*  of  anger,  but  I  do  not  like  to  waste, 
0  king,  my  hard  earned  austerities  (46).  O  king,  once  on  a 
time,  being  distressed  by  him,  whilst  I  wan  sighing  heavily  with 
a  depressed  heart  on  seeing  that  demon,  thin  hor*e  was  im- 
mediately dropped  down  from  the  sky  and  words  were  uttered 
not  by  bodily  beings,  Hear  them,  (47—48)*  "To  you  is 
given  this  most  excellent  horne,  which,  without  exertion*  m 
capable  of  going  round  tht*  circumference  of  the  entire  earth 
along  with  the  mm  (49) »  It  shall  have  its  course  unobMructfttl 
in  the  nether  region,  in  the  firmament  or  in  the  water  and 
and  ittt  motion  shall  not  be  broken  even  while  going  to  all 
the  quarter*  or  the  mountain*  (50).  Since  it  i*  of  • 

going   round     the     circumference      of    the    earth-    without  ill 

any  exurtion  it  nhall  he  known  on  earth  by  the  name  of 
Kuvalnya  (51),  O  foremost  of  the  twice-born,  riding  on  this 
borne  Hritadwaja,  llu*  son  of  the  king  Sfttrujit,  shall  destroy 
that  tunful  wri*icli  of  it  demon  who  in  dtntresning  you  day 
and  night.  Ami  obtaining  thin  jem  of  a  horse  he  will  be 
well-known  through  it  (52—53).'*  For  this  1  have  come  to 
you  ;  subdue  him,  O  king,  who  throws  impediments  in  the 
way  of  aftcatictam,  A  king  too  in  entitled  to  a  due  share  of 
merit  (54),  I  dedicate,  O  king,  this  jem  of  a  horse  to 
yott.  Do  you  order  your  mm  *to  that  virtue  may  not  dis- 
appear" (55),  At  liis  words  the  vtrtuous*HOu!cd  king,  placing 
his  noil  Hritftdwaja,  on  that  ]«m  of  a  home  and  performing 
benedictory  ntets  despatched  him  with  Gllava*  Taking  hicn  . . 
tlte  too  r€|j.4trtnl  to  hi»  exalted  hcuuitayr  (56-— 57),  .. 


CHAPTER    XI I 


1  HE  FATHER  said : — Wonderful  is  your  story,  0 
tell  mo  what  was  done  by  the  prince  proceeding  along  with 
G&lava  (li).  The  sons  said  ;— Residing  in  the  charming  her- 
mitage of  G&lava  the.  son  o§  the  king  removed  all  the  im- 
pediments of  those  conversant  with  Brahman  (2),  That 
wretch  of  a  Danava,  beside  himself  with  vanity,  ctwM  not  per* 
cetve  that  the  heroe  Kuvalay&awa  was  living  in  the  hermitage 
of  Galava  (3),  Thereupon,  one  day,  to  inflict  the  Brihrnana 
fialavaj  engaged  in  evening  prayers,  he  came  there  assuming 
the  form  of  a  boar  (4),  Then  the  disciples  of  the 
crying  aloud, .  the  prince,  riding  quickly  on  his  and 

taking  up  the  bow,  pursued  the  boar  (5).  And  stretching 
Ms  strong  add  beautifully  painted  bow  he  struck  him.  with  a 
feow  histroiis  like  the  crescent  (6).  Being  pierced  by  the  arrow 
and  anxious  to  save  Iris  life  the  beast  entered  Into  a,, 
forest  abounding  m  hilly  trees  (7),  Then  spurred  on  by  the 
prince  engaged,  in  satisfying  the  command  of  his  tether,  the 
horse,  fleet  as.  the  mind,  quickly  puisuedhim  (8)t  Then 

quickly  a, thousand  yoyanas  the  boar  fell  into  a  pit  0m 
the  face  of  the  earth  (g),    And  following  him  immediately 
tke  prince  too,  with  the  horse,  fell  into  that  huge  pit 
with  darkness  (la).    The  prince  could  not  see  hint  :  h0 

titan   saw  the  light  and   nether  region,   but  could   not  see 
(.11).    He  saw  there  a -city  resembling  that  of  Ptoran* 
data,  surrounded  by  ratpparts  and  abounding  m  a  number  of 
golden*  palaces  (13).    Entering  into  that  city  hit  did  not  see 
cnan-r-and  then  while  retracing  his  quickly   he 

a,  d*m,$el  (139.    Thereat  that  one  of  a  wai 

by  him;    "  To  whom  and  for  what  are.yo*  *f 

The   «wel  s«ri§  BoUiing  mi  weak  up  to.:.  %  (14). 


MAKKANDPA'A  FURANAM* 


ing  the  horse  somewhere  the  prince  fearlessly  followed 
having  his  eyes  expanded,  with  wonderment  (15).  He  then 
saw  a  damsel  like  Rati,  the  companion  of  K&ma,  lying  on  a 
highly  spacious  hed-stead  alt  made  of  gold  (16).  Her 
countenance  wan  like  that  of  the  moon  ;  eye-brows  fair, 
hips  and  breast  round;  her  lips  were  like  Vimva  fruits; 
she  was  thin  built  and  her  eyes  were  like  red  lotuses  (17). 
Her  nails  were  dark-blue  and  a  little  high ;  her  body 
was  dark-bloc  aftd  tender  and  her  hands  and  legs  were  cop- 
pery ;  her  thighs  were  like  the  trunks  of  an  elephant — she- 
had  beautiful  ti*ath  and  her  curling1  locks  were  dark-blue, 
thin  and  firm  net  (18).  '  Beholding  her  with  ev«ry  limb  fair 
like  the  tender  crfteper  (wife)  around  the  body  of  the  bodiless 
(god  of  love)  the  prince  took  her  to  be  a  goddess  of  the 
nether  region  (u>).  Beholding  him  too  with  dark-blue  lock$» 
with  well-built  thighs,  arms  and  shoulders  that  fair  one  also* 
took  him  for  Mtuiittui  (tin*  god  of  love)  (20),  Having  her 
.mind  agitated  that  nobli!  lady,  of  n  »lender  make,  up  but 

immediately  yielded  to  the  control  of  bashfulncss,  wonder 
(3f}«    {She  thought)  fl  Who  is  he  ?    It  he  a 
aYalwha,  a  Gandharva,   a  gcrptmt,  a  Viclytclhara  orta  man 
who  pr&ctitttd  virtue  only  that  has  come  here*  ?  "  (22).    In-- 
Bulging  in   thin  way  in  various  thoughts,  sighing  heavily  and 
•ttingon  the  earth,  that  ow%  cif  inebricte  eyes,  fell  into  a 
(13),    Assailed  by  the   ttluftn  of  Cupid  the  prince  too,  tp* 
preaching,  rtmsolecl  her  and  talcl  "  Do  not  faarf*  (24),  Taking 
up  a  palmyra  fan,  the  damftet*  who  had  beforfe  by 

the  higfi-ifiiiletl  one,  to  fan  her  anxiously  (25)*      Then 

her  he  enquired  into  the  of  her  trance          t'Ua 

a  little  every  thing  through  her 

companion  dtieribeci  to  the  prince  at  length,   that 

the  trawx*  awing  to  her  swiping  him,  an  she  had 

ComniHHioticid    by    h«r   mwtr«»s  (27).    The   woman 
41 0  princt%   *4»e   is  the  daughter  of  the   ki«g   of  timulbftrvitft 
living  in  the   ct*k*»li«il   rt^ion    celebrated    by   tin:   imtiii,1  tf 


100 


MARKANDEYA  PURANAM. 


Visbawavasu.  This  one,  of  fair  eye-brows,  Is  known  an 
Madalasl  (38),  .The  fierce  Dinava,  capable  (if  riving  the 
enemies,  known  as  PSUUaketu,  the  son  of  Vajrakrtti,  liveg  }« 
the  nether  region  (39).  When  she  came  to  the  ganlrit  with* 
out  me  that  •  vicious-souled  one,  resorting  to  his  illusive 
energy  begotten  of  darkness,  carried  her  away  (joX  The 
Asura  shall  espouse  her  on  the  thirteenth  lunar  dny.  He  do<*$ 
not  deserve  this  fair  one  as  a  Sudra  is  not  entitled  to  read 
the  Vedas  (31),  While  at  the  end,  of  the  day  thift  lady  wan  about 
to  lay  violent  hands  upon  her  own  life  Surabhi  Ktirl  in  her :— . 
".The  wretch  of  a  DSnava  shall  not  be  able*  to  get  you.  (jal 
O  great  lady,  the  one,  who  will  pierce  him  with  shafts  when 
gone  to  the  region  of  mortals,  shall  soon  hcmmr  your 
husband.  (33).  I  am  her  loving  companion  by  name 
J£undaja,  daughter  of  Vindhyavln  and  the  wife  of  VwrapttMh* 
..karanaiUn,  (34).  My  husband  being  slain  by  Shumhha  I  am 
..observing  a  vow  and  bent  upon  going  to  tlm  m*xt  world 
roaming  about  from  one  shrine  to  another  by  virtue  of  my 
celestial  gait,  (33).  The  vidoqs-soulrcl  FiillnkHu,  ,tHiu- 
minor  the  fprm  of  a  boar,  has  been  pierced  with  nn  arrow  by 
£ome  one  for  protecting  the  ascetics.  (36),  For  I^nrninf 
the  truth  I  have  come  here  speedily,  for  certain  that  wretch 
of  a  Daqava  has  been  struck  by  some  body.  (37),  Listen, 
,pow  to  the  cause  of  her  falling  into  a  trace.  O  confarrar  of 
honors,  from  the  very  moment  she  saw  you  nhe  Ml  in 
love  with  you,  (38).  You  are  like  the  »on  of  a  god  and 
gifted  with  sweet  speech  and  other  accomplishments  She  U 
th$  wife  of  that  one  by  wham  this  Dftnava  has  bean  pfcrctd. 
(39)-  For  this  .r«afton..she  has  fallen  into  a  great  trance* 
Will  this  spare.fettUt.  damsel  go  through  HMotig  raeniriw? 
(4Q).  She  has  been  attached  to  you  whereas  another  will  be 
kerh^band  and  then  her  misery  will  last  for  life;  Surabhi'A 
woud  c,an  neyer  be  otherwise.  (41),  I  have  been  stricken  with 
^rjef,  0  lord,  For  my  love  for  her  t  have  come  here  :  thi*re 
»?  HQ  particuU44i%rence  between  one**  own,  body  and 


MARKANDKYA    PURANAM* 


10  T 


companion  (42),  If  this  fair  one  can  get  a  desired-for 
heroic  husband,  I  can  then  carry  on  my  hard  austerities  with 
a  mind  shorn  of  anxiety  (43).  O  you  great  one,  who  are 
you  and  for  what  have  you  come  here?  Are  you  a  deity, 
a  Daitya,  a  Gandharva,  a  Pannaga  or  a  Kinnara  ?  (44).  For 
such  is  not  a  human  body  nor  can  he  come  here.  Do  you 
therefore  speak  to  me  the  truth  as  I  have  told  you"  (45), 
KuvalaySshwa  *aid:~ "You  have  asked,  me,  O  you  conver- 
sant with  virtu**,  who  I  am  and  for  what  I  have  come.  Listen, 

0  you  of  unsullied  understanding,  I  shall    relate   all  from  the 
very   beginning  (46),     I  am  the   son   of   the   king   Satrujit, 
Despatched    by    my   Hire,   O    fair  one,   for   protecting    the 
asceticH  I  came   to   the   hermitage   of   GSJava  (47).     White 

1  engaged  in    protecting  the  ascetics   of   pious   observances 
some  hotly,  assuming  the  form  of  a  boar,   came    to    obstruct 
them  (48).     Being    struck   by    me  with  an  arrow  resplendent 
like   the  crescent  he  ilod  away  tjtuekly  and,  I  on  horse  back, 
followed  him  (49)*     Bath  hi*  and  my  horse   all   on   a    sudden 
fell   into  a  pie.     And  L  on  horse  hack,  alone  roamed  about  in 
darkness  (50).      Then   while    I    got   light    I  saw  you.     But 
when   asked   hy  me  you  gave  no  reply  (51),     Following  you 
then  I  entered  into  this  most  excellent  palace.     I   have  thug 
spoken   to  7011  the  truth— I  am  neither  a  god  nor  a  Dftnava  j 
(52)  nor  a  Pannftgit,  nor  t  Gandharva  nor  a  Kinnara,   0  you 
of  pure  smile*.    All  these  deities  and!  others,  0  KundalS,  air- 
worthy of  my  veneration.     I  am  a  man  and  you   should   not 
fear  me11  (53). 

THE  SONS  said  -.—Then  filled   with   delight   that   damsel 
inert  with  bashfutneiw*    She  kept  on  the  most 

beautiful  countenance  of  her  companion  and  could  not 
anything  else  (54),  Her  companion  (Kimdaia)  delighted 
with  hearing  that  all  thai  he  said  was  compatible  with  the 
worctnof  Sttrftbhi,  replied.  Kundakl  snid  (55).  <4  O  hero,  you 
ha vi*  #pnk*n  thi*  truth— there  Is  no  doubt,  about  your  word** 
not  go  ebewhere*  Seeing  you  she  has 


MARKANDEYA  PURANAM, 


pacified  (56).     Supreme  grace  refuge  with  flje  moon, 

the  rays  with  the  sun,  prosperity  with  the   lucky,    endurance 
with  the  hcroe  and   forgiveness  with   the   good  (57),       On* 
doubtedly  that  sinful  wretch  of  a  Dtnava  has  been  struck  by 
you.    Why  should  Surabhi,  the  mother  of  ktne,   speak    false- 
hood?  (58)     Blessed  and   fortunate   is   she  by    having  yo« 
near  her ;  do  you,  O  hero,  duly  perform  what  should  b«*  clone 
now"  (59).    The  sons  said  :—*0  father,  th«  primv    then 
to  her;-*-*'!  am  not  my  master;   how  can    f   <*spcms<*  this 
damsel  without   obtaining  permission  ?  ft     (Ktmdnift  .suitl) :~ 
Don't  speak  like  this*    She  is  really  the  daughter   of    a  gmi 
Marry  her."    Thus  addressed  by  her  he  agreed  to  marry  her, 
af(JKbndal§)then  thought  of  Tumvuru,  her  family  prif*«*t.  flu  too, 
'••sfor  his  love  for  MadalasS  and  reverence*  for  KundalA,  imm<!* 
,^diately  came  there  with    Samit   and    AV/jrf    In    his    hamk 
'  Lighting  up  fire,  offering  oblation  consecmtrtl  with  Mitntr**, 
•    performing    the   benedictory    rites,  and  cflubratinu  duly  the 
,    nuptials    of   the     girl    that    intelligent    (ascetic)    repaired 
;     to  his  hermitage  for  carrying  on  his  asceticism  (fio— 64).    She 
(Kundala)  then  said  to  her  companion  <f  I  have  bc*i*n  »atlnfic4 
0  fair  one,  seeing' you,  beautiful  as  you  aro,  connrcted  with 
him  (65).    Now  with- an  undisturbed   mind  1   gtiall 
in  matchless  austerities.    I  shall  have  my  sins  washed  by  the 
water  of  the  holy  river  and  then  I  shall  not  be  so  again  (66)." 
She  then,  desirous  of  going  away,  bending  low  with   humility 
and  with    words    suppressed  by  the  love  for  her  companion, 
said  to  the  prince  (67).    Kundala  said  .—"Even  men    cannot 
induct  persons  like  you,  0  you    of  matchless  wisdom,  how 
can  women  ?    So  I  do  not  impart  instructions  upon  you,  (68). 
But  my  heart  has  been  attracted  -by  love    for  thi»   youthful 
damsel  and  you  too  trust  me.    Therefore  -I   do  remind  you,  O 
*%er  of  enemies  (69) ,  that  a  husband  should  m*iaUin ' 

«4  pokecthis  wife.  A  wife  always  helps  a  husband  in  the 
actaiwweat  of  virtue,  profit  and  desire  (70).  When  n  Inwbtm! 
a*d  a  .wife  ate  .attached  to  each  other  then  is  the  union  of 


t» 


MARKANDEYA    PURANAM* 


tOJ 


three-fold  objects,  namely,  virtue,  profit  and  desire 
(is  brought  about)  (71),  How  can  a  man,  O  lord,  acquire 
virtue  without  wife  or  how  can  he  get  profit  or  desire-— for 
these  three  are  established  in  a  wife  (72.)  And  in  the  same 
way  a  wife,  without  her  husband,  k  not  capable  of  acquiring 
virtue  etc  for  the  accomplishment  of  three  fold  objects  i# 
Dependant  upon  the  conjugal  relation  (73),  O  prince, 
without  wife  a  man  cannot  adore  the  gods,  the  ancestral 
rnaaes,  the  servants  and  the  guests  (74),  In  the  absence 
of  a  wife  or  when  united  with  a  bad  wife,  the  wealth,  even 
when  acquired  by  men  and  brought  to  their  house,  is  spent 
away  (75).  It  is  directly  so«n  that  men  cannot  accomplish 
their  desired  for  objects  without  wives.  The  husband  and 
wife,  when,  they  jointly  carry  on  pioun  observances,  attain  to 
three  fold  virtues  (7(1)*  AH  a  man  satisfies  his  ancestral 
manes  with  offspring,  the  guests  with  food  and  the  immortal* 
with  adoration,  HO  with  all  these  should  h«  protect  his  chaste 
wife  (77)*  The  wife  too,  without  her  husband,  cannot 
acquire,  virtue,  desire,  wealth  and  offspring  for  the*e  three- 
fold follow  only  the  conjugal,  relation  (78).  i 
thus  this  to  you  both.  I  shall  now  go  to  my  wished  lot 
place.  Oo  you  advance  with  her  in  prosperity,  ami 
happineft*  (7*)). 

TUK  SONS  said  :~! Living  said  thin,  embraced  her  com- 
panion and  ttuluttul  him,  »ht%  with  b«r  cple*tinl  motion! 
where  kh«?   liktxl  (Ho)*     Having  placed  her  o»  the 
whlh  Satrujit's   son  wan  about  to  come  out   of  the  nether 
region,  the  t»ff*prtng,  of  Datui,  informed  of  it,  all  on  a  sudden 
cried  tint  :~f<  He   b  *tcaling  ;tw;iy  that  jem  of  a  girl  which 
h$d   b^cn    brought    from    h^.tv^ii    by    Pfttillaketu  (Hi- — ^8a)* 
Then  with  Partghiw,  NishtringH!m9f  macc*s,  darts,  arrows  and 
other  weapon*   the   ho»t   of  th«    Dftnavan  came  a'ong 

with  (Sj),      Thni    exclaiming    "Wait!   waitj" 

those  leading   D&mwat*   tnadt*  a   downpour  of    arrows  and 
darts  upon  tlie  prince  (84).    Then  the   highly  powerful   »o» 


104 


MAKKANDEYA  PURANAM. 


df  Satrujit  easily,  as  if  smiling,  sundered  all  tlmse  weapoiui 
with  a  network  of  arrows  (85).  Cut  into  pieces  by  his  arrows 
the  mass  of  swords,  Saklis,  Hrishthis  and  daggers  of  (the 
Daityas)  covered,  in  no  time,  the  surface  of  the  nether  region 
(86).  Then  taking  up  the  weapon  Tashtra  lie  discharged 
it  at  the  D^navas.  By  it,  greatly  fierce  like  a  garland  of 
flames,  all  the  D&navas,  with  P£t&laketu,  were  consumed, 
with  their  bones  reduced  to  ashes  like  the  sons  of  Sagam 
by  the  energy  of  Kapiia  (87—88).  Having  slain  the  leading 
Asuras,  the  prince,  on  horse  back  in  company  with  that  jem  of 
a  female,  went  to  his  father's  city  (89). 

Having  saluied  him  he  communicated  to  liis  father  ali- 
bis going  to  the  nether  region  and  meeting  with  Kundalft  (90)? 
his  obtaining  Madalasli,  his  encounter  with  the  Diuavan,  their 
destruction  by  arms  and  as  well  as  his  return  (gi)«  Hearing 
of  the  adventure  of  that  one  of  a  charming  disposition  bin 
father1  was  exceedingly  pleased  ;  then  embracing  his  son  he 
said  to  him  son  (92),  "Worthy  and  high-souted  as  you  are, 
0  son,  you  have  redeemed  my  promise  and  releaved  from 
fear  the  ascetics  practising  their  own  pious  observances  (93). 
The  fame,  that  had  been  established  by  my  forefathers,  and 
had  been  spread  by  me,  has  been  magnified  by  you,  0 
heroe,  endued  with  prowess  as  you  are  (94),  The 
who"  does  not  destroy  the  fame,  wealth  or  prestige  *cqu*r$d 
by  his  father,  is  considered  as  of  mediocre  worth  (95).  And 
the  wise  designate  him  as  the  best  of  men,  who,  by  virtue 
of  his  inherent  might,  increases  the  influence  (96;.  And 
that  one,  who  decreases  the  wealth,  power  or  fame  acquired 
by  bis  father,  is  called  the  worst  of  men  (97),  1  had 
rescured  Brlhmanas  as  you  have  done ;  but  you  have,  0 
my  son,  0  foremost  of  men,  in  addition  to  this  to  the 

Aether  region  atid  destroyed  the  Asuras  (98),  are 

you  therefore,  0  my  son ;  and  obtaining  you  who  have 
excelled  "all  in  virtues  I  ant1  worthy  of  being  applauded  even 
by  the  virtuous  (99).  The  man,  who  is  nol  excelled  by  his 


MARKANDRVA  WJRAWAM.  105 

son  in  generosity,  wisdom  and  prowess  does   not   experience* 

me-thinks,  the  joy  of  having  a  son  (ico).'  Oh  fie  on  the 
life  of  a  man,  who  is  known  in  this  world  through  his  father 
and  blessed  is  his  birth  who,  through  his  son,  obtains  fame 
(101).  He,  who  is  known  through  himself,  is  fortunate,  he 
who  Is  known  through  his  father  or  grand-father  is  middling1 
but  the  worst  of  all  is  the  man  who  gains  renown  through 
his  mother  or  maternal  relations  (102).  Do  you  therefore, 
0  my  son,  flourish  in  riches,  power  and  happiness.  Never 
do  you  forsake  this  daughter  of  Gandhnrvas"  (103),  Haviitg 
thus  addressed  him  repeatedly  with  many  sweet  words  ancl 
embraced  him  the  father  sent  his  son  along  with  his  wife  to 
his  house  (104).  And  in  company  with  hia  wife  he 
to  sport  in  the  palace  of  his  father  m  well  as  in  other  place*, 
in  garden*,  wood*  and  slopes  of  the  mountains  (105). 
Saluting  the  feel  of  her  father-in-law  and  mother-in-law  every 
morning,  that  fair  and  youthful  dams*;!  disported  wklt 
him  (106). 


it 


C  If  AFTER   XXII, 


T 


UK  SONS  saUI ; --Then   after  a   routmteirnhta  time  tfi«r 
ling  addrenfted   hi*   son  4I  Go    now   and  wander  over 

the    world     for     the     deliverance    of    Urn    Brahmanas    (i). 

Mounting;  on  thii  horse,  in  the  morning  you  should,  every 
day,  be  intent  upon  ever  *eeing  that  the  leading  Brfthmanas 
rony  not  meet  with  obstacle*  (2),  There  are  hundreds  of 
wicked  born  from  sinful  sources,  Do  you  «o  act 

that  the  may  not  meet  with  hindrances  from  them  (;$.• 

Then  the  did  as  he          commanded  by  his 

14 


>  awn,  <u 


cany  part   oi  the  day 
ranged  over  the  entire  earth  and  then  «aluted  the  f,:et  0J 
his  sire;  and  the  remaining  portion  of  the  day  he  passed 
merrily  with  the  dainty-waisted  damsel  (4—5).    It  80  happeij 
*d  that  once  on  a  time  while  he  was  passing  along  the  bankg* 
^  the   Yamuna    he    espied    Patalaketu's  younger  brother 
Talaketu,  who  was  living  in  a  hermitage  at  that  place  (6) 
That  Danava,  of  illusive  powerfl|  remained  there  **mmine 
the  form  of  an  ascetic.    Remembering  former  eneroity  he 
«««  to  the  prince  (7).    «  0  prince,  if  you  wi9h,  do  what  I 
tell  you  ;  O  you  of  truthful  vows,  you  should  not  disregard  the 
prayer  of  one  (8).    For  acquiring  virtu*  I  shaj,  cd:,brate  * 
•wnfice  and  sha.l  also  perform  the  /M.    For  thi.   I  shall 
have  to  make  necessary  fires  but  I  have  no  sacrificial  present 
to  g-e  (9,     Therefore  for  my  gold,  give  me,  O  heL,  the 
ornament    that     *    around    your     neck,    and    protect    my 
Wn-Uge  so  long  I  do  not  come  back  8peedily(  a  her  havin/ 
under  water  propitiated  the  deity  Varuna,  the  ford  of 


^prince  s^ing  co.erred 


by  ! 


*" 


and  with  tears  ici  its  eyes,  neighing  distressfully  it 

carried  off  by  that  wicked  (30).    This  has   been   wit- 

nessed by  me,  heartless  and  wicked  as  I  am.  After  this  you 
should  do  what  ought  to  be  dome  at  this  juncture  (21),  Da 
you  also  take  this  neck  or  tit  men  fc  capable  of  giving  solace 
to  your  heart.  What  shall  we  ascetics  do  with  gold?11  (22)* 
The  sons  continued  :*— Saying  this  and  throwing  the  ornament 
on  the  earth  he  went  away  «s  he  had  come.  And  then  all, 
filled  with  grbf  ml  pogsensed  by  trance,  fell  down  on  earth 
(23).  And  Immediately  regaining  consciousness  all  the 
of  the  king's  tttraglb,  the  quoeti  and  the  king,  stricken 
heavily  with  grief,  began  to  bewail  (34).  Beholding  that 
neck  ornament  and  tit-taring  of  tho  death  of  her  husband, 
Maclalasl  at  once  rttnounccul  her  life  (35)*  And  there 
a  great  noi»e  of  !«%meiiutk>ntt  in  tin?  haunts  of  the  citizens 
find  in  the  palace  (2(1),  itfholdiitg  Madalasft  dead  from  the 
separation  of  her  husband,  the  king,  gaining  hin  mental  equili- 
brium by  his  judgment>  to  all  the  people  :*— (37).  **  You 
should  not  mourn.  I  perceive  the  unreality  of  all,  01 
and  of  alt  connected  with  me  Should  I  for  my 

daughter-in-law  ?     To  it  property  of 

ihouldl  lie  mourner!   for  they  done  their   duties  (29)* 

Having  himself  in  tite  protection   of  the 

la  of  my  command   my  son          with  his 

Why  (therefore)  that  intelligent  one  be  mourned  (30)  ? 

While  he  ha*  Iti*  body,  »  body  which  must  §0,  011 

of  the  twice-born,  il  will  forsooth          to  his  well-being 
(31),    This  one  in  a  family   has   followed  her 

Why  ilia  be  mourned  ?    A   woman  has  no 

god  but  (33).     If  she  had  survived  her  husband 

she  an  object  of  pity  to  ourselves,  oyr  friends 

and  to  other  people    (33),    Hearing  of  the 

destruction  of  her  husband   thi*   lady   immediately  followed  - 
Urn*    Why  *he  be  mourtu*d  by  the  wise  ?  (34).  • 


MARKANDfiYA 


wefmen  who  suffer  from  the  loss  of  their  husband*  .should  ht 
mourned  and  not  they  who  die  with  them.  This  grateful  lady- 
had  not  to  suffer  the  loss  of  her  husband  {3;},  flow  can  A 
woman  .  consider  her  husband  as  a  man  who  in  the  dispenser 
of  happiness  of  both  the  worlds,  here  and  ht»r*»aft««r  (36)? 
Thereupon  neither  -  he,  nor  this  lady,  nor  I,  nor  his  mother 
should  be  mourned.  Having  given  his  life  far  flu*  interest 
of  the  Brahmanas  he  has  saved  us  all  (37),  Having  given 
tip  his  half  nourished  (youthful)  body  my  noble  son  ha* 
liberated  himself  from  his  debts  to  the  Brfthmana*,  to  virlttw 
and  to  myself  (38).  Having  cast  off  his  life  in  butt  If  fur  the 
protection  of  the  twice-born  he  has  vindicated  his  own 
herpism,  his  mother's  chastity  and  the  purity  of  my  r;ic«*  |ff|), 
.  THE  SON  said;— Hearing  of  her  fli^tim  turn  n«ic{ 

beholding  her  husband,  Kuvalay4shwa'»mol!w*r  followed  her 
husband  (40),  Saying;— "  0  king,  neither  my  mother  nor 
my  sister  experienced, such  a  joy  a»  I  have  clone  cut  hearing 
of  the  destruction  of  my  son  for  the  protection  of  the  nsrette* 
(41),  In  vain  did  their  mothers  bear  them  who  die,  ft^ttlal 
by  deseases  and  sighing  sorrowfully  before  their  Irirndn  (42), 
But  those,  who  while  fighting  fearlessly  for  the  imitwticm  of 
the  kine-and  the  twice-born  are  wounded  and  die,  are  realty 
men  on  earth  (43).  The  father,  of  a  man  who  dm*  «<,t  turn 
away  from  suitors,  friends  and  tsncmfoi,  has  indeed  a  mm  lit 
him  and  his  mother  has  borne  a  hero  (44).  When  fu-r  *<m  ii 
either  victorious  in  battle  or  slain  in  battle  the  mother  limit 
considers  the  misery  of  carrying  a  child  crowned  mill*  good  re. 
wit  (45)-"  The  sons  said;~The  king  then  p^rformm!  thi*  tain** 
raitfcftcques  of  his  daughter-in-law;  then  toiling  out  ho 
and  offered  w^ter  to  his  son  (46),  Ttlakatu,  too  coming 
out  of  the  water  of  the  Yamuni,  naicl  to  the  prince  the*  follow, 
u«  sweet  words  h  love  (47),  «Gof  O  prince,  !  haw  got  th» 
KfMipliBbment  of  my  object  through  you.  You  havinff 
waittd  here  steadfastly  I  have  been  abfc  to  accomplUh  tuy 
Jo^  .checiahed  work  (48),  tue  wril}ce  of  v  |||c  y  ^ 


MARKANDEYA   PURANAM. 


109 


king  of  waters.  All  this  which  I  had  desired  has 
been  carried  out  (49)."  Then  saluting  him  the  king  mount- 
ed his  steed  gifted  with  the  vigor  of  Suparna  or  the  wind  an<J 

repaired,  to  the  city  of  his  father  (50). 


141 

I 

(. 

I 


CHAPTER   XXIII. 


1  HE  SONS  said  ;™Tht!ft  reaching  his  own  city  hastily 
desirous  of  fainting  tin*  fret  of  his  father  and  beholding 
Maclalajl  thr  print:«»  aavv  the  people  filled  anxiety  and  their 
faces  betraying  madness.  And  immediately  he  found  them 
overwhelmed  wit.h  wonderment  and  their  face**  indicated 
joy.  He  *aw  acme  olhern  with  eyetn  expanded  exclaiming 
"Luck!  Luok !  *';  awl  ^making  to  one  anothor  in  joy  they 
said  **  Long  live,  O  you  of  atispkioustiesi*  your 

ettemicH  nn:<st  with  dentruction,  do  you  gluddtfti  the  hrnrti 
of  your  parent*  and  free  WH  from  anxiety11  (i—- 4).  Say- 

ing thin  they  *4iit  ire  led  him  on  hi*  front  and  rear.  And 
fcxpt'rieftcing  inHtantanc*ouH  joy  hi*  entered  lib  father**  houw 
(5)*  Embracing  hint  hin  au*»pic*iDUd  mother^  father  mud  lib  other 
relations  conferred  upon  him  (6)*  Saluting  him 

filler]  with  surprise  h«  anked  his  father  lf  What  is  thin  mil,  O 
father/*  lln  loo  dcHcrihinl  to  him  every  thing  (7),  Then 
hearing  of  the  drmbc  of  lib  beloved  consort  Madalutit  aiui 
se^Itijj  hii  |KirontH  before  him  he  sunk  in  a  mm  of 
in d  sorrow  (H).  H«  thought  i—*11  Hearing  of  my  death 
l*uly  g*iv«  up  her  cxiilcnce,  Oh  fm  on  my 
heart  (<>),  1  am  h<wtt!<*ss  and  Ignoble,  Shamt:I<*HH  a»» 
I  tin  aliv«  without  that  one  of  the  eyes  of  u  drcr  who,  lot  tw*, 
with  dcuth  (to).  Tlu?n  condoling  hb  mind  «uu!  dtiving 


that 


I 


i 


thought  (n).  "  n  I  resign  my  utc  oceanic  sue  is  o«a 
on  my  account,  what  good  can  I  do  to  her  ?  This  Is  applatt*  , 
ded  by  the  females  (only)  (ja).  If  I  mourn  poorly  exclaim. 
'ing  again  and  again  "  Oh  my  dear  P  this  will  not  lead  to  my 
praise  for  we  are  men  (13)-  »  overcome  by  grief  and 
stricken  with  sorrow  I  throw  away  my  and  besmear 

my  body  with  dirt  I   shall  be  the  object  of  the  triumph  of 
my  enemies  (14),    My  duty  is  to  subdue  my  m& 

serve  the  king,  my  father.     My   life   is  at  hia  command,  how 
can  I  give  it  up  ?  (15).    Then   what  do   1  consider  as 

my  duty  ?    Have  I   done  with  enjoying   women  ?   But  that 
even  will  not  lead  to  the  well-being  of  that  thin-built  (lady) 
(16).    Whether  good  or  bad  to  her  I   should 
pledge  for  her.  This  even  is  small  in  as  much  its  ahe  ha* 
tip  her  life  for  me  (17).*' 

THE  SONS  said  :-**Having  thus  up  his  mind,  lie  per* 

formed  the  ceremony  of    offering  water  and    other 
-Hritadhwaja  again  said  s— (l8)  "  When  that  thin-built 
lasa  is  no  longer  my   wife,   no  other  (w:0fnan)  shall  be   my 
wife  in  this  life  (19)*    Excepting  that  of  a  Ga»» 

dharvSL  having  the  eyes  of  a  doe  I  not  with  any 

l>ther  woman.    This  is  the  vow  I  Leaving  that 

my  pious  wife  moving  like  a  she-elephant  I  nut 

in  the  company  of  any  other  woman*    This  is  the  vow  I 
take"  (21). 

THE  SONS  said :— Then,  0  father,  giving  up  all  enjoyments 
m  the  company  of  women,  in  her  he  to 

beguile  his  time  in  disporting  with  companions  0!  the  same 
age  gifted  with  excellent  character  (22),   Who  is  0 

father,  of  accomplishing  this  great  work  for  him  ?    Even  tht 
'Deity  cannot  with    difficulty    do  it,  ,  what    to  of 

.otbets?  (23), 

'TttE  (INNERT)  SON  said  :**- Hearing  their    wardi 

their  father  became  sorry*    Then  deliberating  over  Hit  matterr 


MAfctKANDEYA   PHRANAW*  III 

the  king  of  NJgas,    smiling,   said  to   his  (34) :— M  If  by 

knowing  things  to  be  impossible  of  execution  people  renounce 
perseverence  in  action  a  great  injury  will  be  produced  from 
the  absence  of  perseverence  (25).  Therefore  without  giving 
up  manliness  a  man  should  engage  in  actions*  The  issue 
of  an  act  depends  upon  the  energy  of  an  individual  as  well 
as  on  the  Divinity  (26),  I  shall  therefore  so  exert  in  this 
matter  that  I  may  in  no  time  come  off  successful'1  (27)*  The 
(innert)  «on  Haul:— Having  said  this  the  king  of  Nagaiv, 
repairing  to  the  sacred  spot  Plakshavataranacm  the  mountain 
Himavftn,  engaged  in  hard  austerities  (28),  Then  with  his 
mind  centered  in  her,  restraining  his  food  and  bathing  during 
three  twilights  he  hymned  the  goddess  of  learning,  Saraswati 

Aswataru  said  :— - •**  Desirous  of  adoring  the  auspicious 
who  protocu  the  universe,  I,  bowing  down  my  head, 
hymn  Saraswati  sprung  from  Brahml  (30)*     All  ntntes,  real  or 
unreal,  fraught  with  profit  or  liberation,  although  unconnected 
with  theo,  t)  g«»ldt*hs,  appear  an  being  connected  with  thee  (31). 
0  g(Kldesm»  thou  art  the  mtpremt*  Irtti?r  in   which  all  is 
lished.    And   thin  supreme   letter  pervades  tit  like  an 
(33)*    The  letter  i»  the  Brahman  and  the 

composed  of  water,    And  is  lire  in  wood   and  ts  the. 

atom  pervade*  the  earth  so  this  Brahman  as  well  as  the 
•entire  universe  in  th«e.  ()  the  lelter  Om,  the 

and  the   unstable,   the  three  the 

mi  the  non-eKbteitt  are   in   thee.    The  three  w0rWst  tho 

Veclip*  the  of  l«ariiingt   the 

the  three  luintiinti*  bodie^!  the  thret*  orders,  the  kinds  of 
norality,  the  three  principlti,  th«  three  fruuntJa,  the  thn*e  gcidsf 
.the  of  Iifc>  the  kind*  of  tuw%  the  three 

the  day  and   night— all  ihw,  C)  goddeii«» 

the  three  which  are  thy   form»  C)  Saras* 

wati  {33—31)-  U  'H  by  thc  utterance  given  by  the«f  0 
goddess,  that  the  iirahmv&din»  cart  perform  the  seven  kinds 
of  recitations!  original  eternal  assigned  to  Homi* 


andi'aica,  laid  in  Brahmanas  for  persons  of  diverse  cree&r 
there  is  another  supreme  form  of  thine  in  half  measure  which*     i 
is  not  represented,  which  is  divine,   and   not  .susceptible  of    I 
changes,  decay  or  development;  this  thy  supreme  form  I     1 
cannot  describe  in  words.    It  cannot  be  described   by  mouth     1 
tongue  or  palate.    Indras,  VMM,  BrahmS,  the  moon,  the  ,uo' 
and  the  other  constellations,  (are  thy  forms),     fa  the<s  exist  ^ 
abode  of  the  universe,  the  form  of  the   univwo,  the   lord  of 
the  universe,  the  Great  Lord,  whatever  has  bm»  mentioned 
m  Sankhya  and  Vedanta,  and  has  been  nsc.-rtainml  !,y  var;oog     i 
branches ;  whatever  is  without  beginning,    middle  nr 
whatever  is  existent  and    non-existent,    whatever    {*    , 
that  which  is  one,  that  which  is  many,  that  which  k  the 
of  the  difference  in  creation;  and  that  which   go,*  by  „,. 
name  of  S1X  attributes,  four  objects  and  whit*  i«  the  root  cl 
:  the  three-fold  qualities;  that  which  fa  th*  „,*„„,  of  v«rious 
powerful  energ.es;  that  which  i.  happing  <>rmi«,ry;  „,< 
that  wh.ch  is  supreme  felicity  is  manifest  in  the*  (t»    AA\ 

^\^'°^«'  P^"11  ^^  «£% 


" 


"»'  »«<* 


j*  .  ^^""*>**>»%        ftrftHla^n  ,J  lifjjy 

^-^^^^-^^: 


MARKANDKYA   IHJKANAM. 


113 


SARASVVATI  said  :_UO  king  of  N.lgas,  there  are  seven 
notes,  seven  kinds  of  /fagas*  ;  seven  classes  of  songs, 
seven  Rturchanas^  ;  forty  nine  measures  and  three 
Gramas%.  All  this  Khali  you  sing  m  well  an  Kamvala,  Q  sin- 
less omt  (5  i~- • 5-0*  By  my  favour  you  will  know  many  other 
things  also,  C)  king  of  serpent*.  And  I  shall  confer  .upon  you 
a  knowledge!  of  four  /Wiis,§  three  Tatas,\\  three*  Lnyasft 
six  JPW/'v$  and  four  Toi/fas'**.  By  my  favour,  ()  king  of 
tterpents,  (you  will  have  a  knowledge  of)  all  this  or  more  that  Ls 
included  in  this  or  is  dependent  on  this  and  that  is  related  to 
vawds  and  consonants.  All  thin  lias  been  exhaustively  giveti 
to  you  an  well  us  tw  Kamwila  (53—55).  O  serpent,  on  earth 
and  in  the*  m*tlu*r  region,  you  two  shall  lie  the  author*  of  all 
these—- in  tin*  tu*thor  region,  the  region  of  gods,  on  <?;uih,  O 
you  ju*rj»t'nts(;;ft)»  Thr  (inert)  Han  sui<l  :  — H  tvtn^  said  thU 
the  Ititus-eycd  ^uddrss  Saiusvvuti,  tlu*  touj;tu*  t>l  all,  innneili* 
alt  ly  vanishi*ti  h**ni  thf  virw  ol  th»*  Na|;a  (57),  And  an  .said 
both  the  hiothoiK  at:«{tiirinl  all  lint  knr»\vlrd;;c:  consummate 
rvfjarclittj;  I'^da^  tu«a*tu<*  ami  uotc**i  (^H|.  llsrn  stuping  by 
notes  to  Ifit:  acrompauimttnt  ot  ttimt  krjtt  by  nt ringed  Iiwtrti- 


*  A#i*;ii  iiif  ur* 

n  wf  iiMtr'i,  ^ 
«iy  **»»ttsi  if  wl  4 

t  **A  limit  t'xi 
b  <*tittM'»t'*  4»l  f  H 

|  A  *rrir  -  ul  tt 


lnrtnl  by  4 

f*  HOI  rx  it  fly   wtttif  t'i   tiittlf  f  ifUitwl  hy  *iir  fi*r  w»r»   AVty 
lM  r  <tf  ,tir*       AV»/*i*«  »tiv  N$I  In  iitutibrr, 
iv*"  *tf  tlir  lull  r  fcinst  ul  ilsi*   Himltt  f«*nlr  til  mtttti?  j  itrn! 
P  t,i  vr  i  tlirin  ,»t»«  t'Mit  fUjMtMitly  l^f*ii|y  <nir  Iliiir/tiifiii^,** 

l^W4t    A  fir  a  Hut  t*t»f 


f  /^ 

ttftd  Ahhttgtt  i»iiiiijt  ,  i^vrry  itir  HI  nil  *t 
F  M  it  'ti*  »*1  tin**1  »»t  iM».i»tM'»*, 

I*  Tb**  nitr^tti  *»f  litM*1  lli-it  iii«-4    t 
Iliil  t»l  ili  *ii)Mt*ttou  I**  tlut    wbrn  if 

(I)  Miit/tw  l4Mi«i4l4  f,!     TiAiw  **.M  «f 
^    A  '»t«»»>  J     f    •/!  iti  -$iii  ,»* 

**  Fttiff  !4i»i*li  i>i    i.nu  iiht  •*(!'•*  /'i 

kdf  f  j,/  £#  fljff4j»l<n%iii  ,  lit  U  uuf'o 

IS 


4#  tlilftl 


It?t«t  tw<* 

<  «*t  tu 
Th«f  Ib 

fj)   r/i"«/ 


the- summit  or  ivaiiafa,  me  Dest  ot  mountaina,  toe  ciesiroyer  of 
Cupid's  body  with  their  words  and  senses  restrained  and  mindt 
concentrated,  exerted  themselves    greatly,    morning,   night, 
noon'  and  evening  (59— -60).    Then  after  a  considerable  time* 
the- Deity,  having  the  emblem  of  a  bull  on  his   banner, 
greatly  pleased  with  their  songs  and  said  :-— "Pray  for  a  hoonf* 
(61).    Then  bowing  to  Mahadeva,  the  sable-throated   lord  of 
Ural,  Ashwatara,  along  with  Kamvala,    said;   (62.)    "O  thow 
having  six  sorts  of  wealth,  O  god  of  gods,  O  thou  havtngthree 
eyes, 'if  thou  art  propitiated  with  me  then  do  thow  confer  upon 
us  the  hoon  we  pray  for  (63).  O  god>  may  KuvalaySshwa'* 
Wife  be  bom  as  my  daughter  at  once,   attaining  to   the 
age  (64).    May  she,  endued  with  the    same  beauty,   and  the 
recollection  of  her  -pristine  birth,  be  born  in  my   house  as  & 
Yogini  and  Yogamlta  (the  mother  of  illusion)  65)* 

•••  MAHADEVA  said : — 0  foremost  of  Ptntrngas,  by  my  favourf 
.  wttat  you  have    said  shall  all  come  to  Listen  to  this,  () 

serpent  (66).    At  the  time  of  her  Sr&ddha,  do  you,  O  foremost 
of -serpents,  being  pure  &nd  of  controlled  mind,  eat  the  middle 
.  Pinda  (67).    After  you  had  eaten  it,  from  your  middle 
shall  that  auspicious  damsel  spring  in  the  form  in  which 

she  -died  (68).    Cherishing   this  desire  In  your  mmA  do  you 
offer  water  to  your    departed  manes  ;  and  as  soon  as  you  will 
sigh  that  one  of  fair  eye-brows,  that  auspicious  damsel, 
come  out    from  your  middle  hood  and  in  the  ift 

which  she  died  (6gf).w    Thereupon  hearing  this  and 
the  great  deity  those  two,  filled  with   delight, 
XUsfttata  (70).    Then-  the  Ntga,  the    younger     brother  of 
Kamvala,    performed  the  Sriddha  and  as  ate  the 

middle  Pindft  (71).    Then  cherishing   that  as  soon  as 

be  drew  forth  a 'sigh  there  sprang  from  his  middle  hood  that 
.  siender-waisted  damsel  in  the  same  form  as  before  (73).    The 
serf  ^jt  did  not  disclose  it  to  any  one  bat  secretly  kept  thai 
one  of  iae  teeth  ia  his  seraglio  guarded  by  women  (?5> 


MAEKANDEYA  PUR&NAIt*  115 

Every  day  the  two  NSga  princes,  resembling  the  immortals, 
sported  happily  with  Hritadwaja  (74).  One  day  the  snake- 
king  delightedly  spoke  to  his  sons :— "Why  do  you  not 
do  what  I  had  said  to  you  before  ?  Why,  my  sons,  do  you  not 
bring  to  me  that  giver  of  honors,  that  prince*  the  benefactor 
of  yours  so  that  I  may  reader  some  good  to  him  ?  (75— 76}** 
Thus  addressee!  by  their  father  affectionately  they,  going  to 
the  city  of  their  fruuul,  sported  with  that  intelligent  one  (77)* 
Then  after  having  talked  on  other  matters  they  affectionately, 
invited  Kuvalay&uhwa  to  go  to  their  house  (78),  The  prince 
then  said  to  them  "  Forsooth  this  is  your  house— all 
riches,  conveyances,  clothes  aud  others  are  yours  as  they 
are  mine  (jg)*  O  sous  of  the  twice  born,  if  you  love  me, 
confer  upon  mo  whatever  you  like  of  those  riches,  gems  etc* 
(80).  1  have  hitherto  been  di&ippointed  by  the  wicked 
destiny  since  you  do  not  regard  my  house  as  your  own  (81), 
If  you  wbh  to  encotupusH  my  pleasure,  if  you  wish  to  favour 
me  then  consider  these  tny  riches  and  houat:  ;u  yours  (82). 
Whit  is  yours  is  mine  ami  what  is  mine  is  yours.  Know  this 
Cor  certain,  and  you  two  are  my  life  moving 
(83).  Never  O  of  twtcc-born  of 

inch  a  difference*     fr'or  love  for  me  lit  favourable*     I 
you.  on   my  life*1   (84).    Then   with  their  bathed  with 

of  from  affection 

two  princes   mid   to  the  son  :— (85—86).     "  O 

Hritadhwaja,  there   is  no  doubt  in  what  you  hive 

ii  our  fueling*  You  need  not  otherwise  (87), 
But  our  liable  fattier  repeatedly  told  us  "  1  wish  to  «ee 
Kuvalayftuhwa  (S3}*1*  Then  up  from  hit*  excellent 

*atti:—» "  My  father  has  said11  and  then, 
law  to  the  ground. 

KUVAUWASHWA  saiil:— -"  Blessed  am  I  and  in  my 

.  who         ii  ccjtial  10  me  for  my  father  IH  »  eager  to  see 

me  (89)*  ii|i»  I  40  not  like?   to  disregard  his  commatidi 

'  (or  a  moment  ;  I  by  his  feet  (yo).11 


116 


MARKANDEYA  PURANAM. 


(son)  said : — Having  said  this  the*  prince  wrnf  atvny  wirfi 
them.  And  having  issued  out  of  the  city  th'*y  n%nrh«»d  the 
holy  Gomati  (91).  The  sons  of  the*  kinf*  and  N't«a  watt 
along  the  breast  of  the  river.  The  pi  inn*  thought  il^f  |ju,;r 
house  was  on  the  other  side  of  the  rivrr  f«),r%  Thi»n  thry 
pulling  him'  took  the  prince  to  the  m»thrr  rrj'iotK  Anil  there 
he  saw  the  two  Naga  princes  shining  with  th<*  i*iTul';rnc<»of 
the  gems  crowning  their  crastfand  boarmjj  auspicious  marks 
on  their  breast  (93).  Beholding  the*m  of  beautiful  pf*r*nnitf 
the  prince,  with  eyes  expanded  with  wonder,  sail!  smilingly  out 
of  love: — "Well  done,  0  foremost  of  lh«  twicr  bmn"  (94), 
Then  they  communicated  it  to  their  father,  the  king  of  st'rprntx, 
the  gentle  Ashwatara,  worshipped  even  of  tin*  rHrMiaht 
(95).  Then  the  prince  saw  the  nether  rcgicni  to  Iw  lii»hly 
charming  ;  beautified  with  boys  and  youths,  old  jn*t»jtkk  and 
serpents,  daughters  of  Nlgas  bederkrcl  with  rar-ringn 
and  necklaces,  sporting  all  around  as  the  t»ky  in  hratitifird 
with-  stars,  filled  with  songs  accompanied  hv  tin*  music  of 
flutes  and  Vinos,  with  the  sounds  of  AfrMtiuga*,  I%anntwtts 
and  Atodyas and  abounding  in  hundred*  of  beautiful  hmws 
(96—97).  Casting  his  looks  upon  the  nether  region,  that 
subduer  of  foes,  the  son  of  Satrujtt  proceeded  along  with 
those  two  loving  serpents  (98).  Then  they  all  ontcrod  tlu/|wlace 
of  the  king  of  serpents  and  saw  the  great  king  seated  there 
with  excellent  garlands  and  dress,  adorned  with  fiir-rin|{s  net 
with  gems,  bedecked  with  chains  of  trmiHp.wnl  pNirh— that 
great  one  adorned  with  armlets,  and  neatod  on  a  throne 
completely 'made  of  gold—whose  true  form  had  been  hidden 
by  the  effulgence  of  rubies,  sappires  and  (W~io^ 

He  was  then  shown  by  them,  aayihg,  «Thi»  i«  our  fathct"  find 
then  said  to  their  father.  «<  This  is  the  hero  Kuvaiayanwa'Xietf). 
Ht  saluted  the  feet  of  the  king  of'  Nlgai  and 
the, king  ofNagaa,  too,  taking  him  up,  embraced  him 
wanriy  (104).  Then  smelling  bin  head  he  naid  :- 
"May  yo*  %e,  long.  With  your  enemici  «Iaiot  may 


MARKANDF.VA   PURANAM. 


II? 


you  serve  your  father  and  mother  (105).  Fortunate  you  ai> 
Q  my  child*  for  eve.n  in  your  absence  my  sons  speak  of  your 
extraordinary  virtues  (iof>).  For  this  you  shall  grow  in 
mind,  speech  and  energy,  The.!  life  of  an  accomplished  man 
is  praiseworthy,  while  one,  devoid  of  accomplishments,  Is  dead 
even  \vh«jn  alive*  (107).  Knrompassing  the  satisfaction  of  hist 
parents  and  giving  pain  Co  his  enemies,  a  meritorious  man, 
placing  his  eonlioVnee  in  f*fe»*tt  men,  secures  his  own  well- 
being  (108).  {Vlest.iaK  departed  mnnes,  relatives,  Brah- 
manas*  friends,  suitors  and  maimed  persons  all  \vLsh  for  the 
long  life  of  a  mi*nt.oriou,s  person  (tf»q).  Blessed  is  the  life,  of 
an  accomplished  man.  desisting  from  calumny,  cherishing 
kindness  for  all  and  giving  shrltcr  to  the  distressed"  (no), 

The     (  innl  )   MJII     continued;- -Having     said    thus   to   the 

hcroe,— the  s»«rprnt»  di-Nirous  of  ontertaininj*;  KuvalaySinhwa, 
spoke  to  his  sons  (ni).  M  Having  finished  <iur  hath  ant! 
Other  arts  duly,  drunk  wine,  <*»j«»y«*d  other  pleasures  and 
taken  our  meals  after  our  heart  we  shall,  \vith  delighted  hearty 
spend  Home  tinio  with  Kuv;tl.iy*ishw»i,  in  eonversation  n*s«*in* 
bling  the  (itHiivity  of  hiMrt  (MJ— 113),"  Siitnijit1*  scut  *ilen»- 
tly  agreed  to  that.  And  tin*  noble  of  king  m,?rptmts  ncteti> 
accordingly  (114),  Tht*n  that  Heir-controlled  nnd  the  truthful 
king,  of  the  |mwt.M'fui  ^ftrprnt^  in  the  company  of  hh  *on» 
-.  and  Hit!  priiice,  ate  and  drank,  enjoying  the  climax  of 
(115). 


CHAPTER   XXIV. 


KA  (inert)  wild :— After  that  high^wiled  king,  of 
those*  living  on  ;tir,h*!.d  fttik!i**d  In**  m^al?*,  lie  wnn  adtinHl  by- 
'fcw  *f4?»  well  m  by  the?  prince  (i).  1'hnt  ihr  grrat 


U8 


MARKANDEYA  PURANAM. 


with  delightful  words  pleased  the  friend  of  his  song  ami 
said :— (2).    "  You  should,  O  gentle  one,  renouncing  all  mis- 
givings,  who  have  come  to  my  house,  tell  me  even  as  a  son 
speaks  to  his   father,   what   I  can   do  for  you  (3),     Tell  me 
What  would  you  have,  even  if  it  be  hard  of  obtain ment— silver 
gold,  raiment,    conveyances  or  seats"  (4).      Kuvalayashwa 
s,aid  :r-"  By  your  favour,   I  have  gold  in  my  father's  house. 
I  have  never  felt  the  want  of  any  such  article  (5).     My  father 
having  ruled  over  the  world  for  a  thousand  years  and  yourself 
over  the  nether    region  my  mind  has  never  been  bent  oa 
solicitation  (6).    They  are  worthy  of  heaven  and  religious 
merit,  who,  their  father  living,  consider  in  their  youth,   a  koti 
of  coins  as  chaff  (7).     My  friends  are  of  the  same  tempara- 
ment  with  me  and  my  body  is   free  from  diseases       My 
father  is  gifted  with  wealth  and  I  am  with  youth  ;  what  then 
have  I  not?  (8).  A  man,  having  no  wealth,  has  his  mind  bent 
upon  begging.    But  myself  having  enough  why  should  my 
tpngue  beg?  (9).     Blessed  are    they  who  depend    on  the 
shade  of  their  father's  arms  without  thinking  whcthere  there  i» 
wealth  in  their  house  or  not  (10).    But  they,  who  having  no 
father,  from  their  boyhood  are  engaged  in  maintaining  their 
relatives,  have,  me-thinka,  been    deprived  of    the  taste    of 
happiness  by  the   Providence  (u).    By  your  favour,  out  of 
the  wealth  amassed  by  my  father  and  given  to  me,    I,  accord* 
mg  to    my  desire,  distribute  riches  amongst  the  suitors  (12). 
While  I  have  been   able  to  touch  your  feet  with  the  jewel 
crestmg  my  crown  and  while  I  have  touched  your  body  1 
have  secured  all  these,"  (I3).  Jara  (inert)  said  ^Having  been 
thus  addressed  with  humble  words  that  foremost,  of  serpent* 
out  of  love,  said  to  the  prince,  the  benefactor  of  his  sons  :- 
(14).    "H  you  do  not  wish  to  take  jewels  or  gold  from  me, 
m  me  what  do  you  like  and  I  shall  confer  it  upon  you  » 
<*5).    Kuvalayashwa  replied  :-,"  By  your  favour,  O  reverend 
«,  every  kind  of  object  is  in  my  hou.se ;  I  have  obtained 
*en»  m  particular  from,  teeing  you  d6),    I  have  accom- 


MARKANDEYA  !  tQ 

nlished  all  my  objects  and  my  life  lias  been  united  with  fruits, 
for  being  a  man  I  have  touched  your  body  who  is  a 
(17).  While  the  dust,  of  your  feet,  has  been  placed  on  mjr 
head,  what  have  1  not  attained,  O  king  of  serpents  ?  (18). 
And  still  if  you  wish  to  confer  upon  me  a  desired  for  boon* 
let  it  be  that  the  inclination  for  the  performance  of  pious 
acts  may  not  leave  my  mind  (19).  Conveyance* 

gold,  jewels,  precious  stones,  wife,  drinks,   sons, 

beautiful  garland*,  perfumeries,  song,  music  of  instruments 
md  all  cither  desired  for  things,  I  think,  are  but  the 
of  the  tree  of  piety  (20—21).  Therefore  every  self~con~ 
trolled  man  should  water  the  roots  of  piety  ;  there  is  nothing 
difficult  of  attainment  to  those  who  are  devoted  10  virtue** 
(22),  Ashwataro  said:— "  O  wise  man,  your  mind 
be  inclined  in  this  way  to  virtue.  Truly  AS  you  have  said, 
such  Is  the  fruit  of  virtue  (23),  Still  having  come  to  my 
house  you  must  accept  something  which  you  like  and  which 
cannot  be  secured  in  the  rrgion  of  men"  (24).  Hearing  his 
the  prince  hi*  looks  on  the  face*  of  the  of 

the  king  of  srrpent*  Then  bowing,  two 

communicated   plainly  to  their  was  in  the 

'of  the  prince  (26).    Th«y  said  :— "Imposed  upon  by  a  wicked- 
touted,  vicious  And   inimical  his 

of  his  destruction,  up  hey  life—the 

of  the  Gandharv*  kitigt   known   by  the  of 

(27—28)*    Thereat  this  one  faithful  (to  his  wife)  thin 

vow  "Renouncing  I  not  take  to  any  other 

wife11  O  father,  this          Hriudhwaj*  it  to 

a  look  on  her,  beautiful  of  all  limbs.    If  you  can  cb  this  you 
will  do  a          service  to  him  (3o).M 

ASHWATAKA  iiic! :— "  White  the  elements  have  once 

haw  can  they  b<*  united  again  except  In  a  dream 
or  by  the  illusive  energy  of  Sarnvara"  (ji.) 
;.    •  JARA  (inert)  said:-— Then    saiuting  th«*  king  of  serpents 
..Sttrujit's  filled  with   bashfulneas  and  love,  said  to         . 


me    Madalasa    created     through     the     power     of     illusion 

I  shall   consider  it  a  favour   clone    to   me11  (33).     Ashwatara 

said  :•— "If  you   wish   to  behold  (her  in)  illusion,  ()  my  child, 

see  her.  Though  a  boy,  you  are  worthy  of  my  reverence 
-as  a  preceptor  for  you  have  come  to  my  house'*  (34).  Jara 

(inert)  said: — Then  the  king  of  serpents  brought  Maclalatl 
'.protected  'in  her  house.  With  a  view  to  deceive  them  he 

uttered  loudly  a'  number  of  words  (35),  He  then  showed 
•the  auspicious  damsel  to  the  prince.  4*  Is  she  or  not  your 
.wife  Madalasa,  0  prince"?  (36).  Ifaholding  that  sltttidcr- 

inade  damsel  he,  at  once  throwing  off  shame,  rushed  towards 
'her  cryirjg  "  My  beloved/1  and  the  Nfiga  Ashwatara  prft- 
-vented  him  say  ing:  -—(3  7).  "  My  son,  thin  is  illusion.  Do  not 

touch  her,  I  have  already  told  you  that  an  illusary  figure 
'vanishes  as  soon  as  it  is  touched  (38).'*  At  once  he  fell  down 
fsentseless  on  earth  exclaiming  "  O  my  beloved.1*  The  fair 
rone  thought  (39).  "Oh  j  what  gretat  affection  has  the  king 
:for  me — his  mind  is  firm  since  he,  who  br'mgs  the  enemies 
•to  the  ground,  lias  heen  brought  clown  without  weapons  (40). 

I  have  been  shown  by  him  (Uie  serpent)  as' an  illusory  (figure)* 
-It  is  evident  that  an  unreal  illusion  is  produced  by  the 

active  energy  of  air,  water,  light,  earth  and  ether1*  (41) 
JARA   (the  inert  sou)     said;— Then    comforting    Kuva- 

layashwa  the  serpent  told  him  every  thing   regarding  the 

revival  (of  Madalasa)  (42).  Then  delighted  on  obtaining  his 
.beloved  (the  prince)  saluting  the  Ntga  thought  of  his  horse 

which  immediately  came.  Then  mounting  on  it  he  started  for 
-his  charming  city  (43.) 


CHAPTER     XXV. 


H 


returned  to]  his  own  city  he  communicated 
.every  thing  to  his  father  how  he  had  obtained  that  ^tender 
built  damsel  after  she  had  died  (i).  That  auspicious  lady 
bowed  down  at  the  feet  of  her  father-in-law  and  mother-in- 
law  and  honoured  all  her  relations  with  salutations  and  em- 
braces with  reference  to  propriety  and  age.  And  then  there 
was  in  that  city  a  great  festivity  of  the  citizens  (-£-'3).  And 
Hritadhwaja  too,  for  a  long  time,  sported  with  that  hlender* 
waistcd  damsel  near  the  fountains  of  the  mountains,  the 
banks  of  the  rivers,  in  charming;  for<?sts,as  well  as  gardens  (4), 
Atul  desirous  of  spending  h«:r  religious  merit  through  Out  en- 
joyment of  desirable  objects  she  sported  with  thai  {{really  be- 
loved one  at  charming  plucks  (5).  After  a  long  time  the  king 
Satrujit,  having  governed  well  the  enrth,  breathed  his 
(6).  Thrn  the  cituens  installed,  it*  king*  his  mm  llritadhwajit, 
high-gouted  and  of  liberal  actions  and  conduct  (7)*  And  while 
he  wai  governing  well  hii  itubjgcU  as  if  they  were  his 
own  begotten  children  Madalusi  birth  to  her  first  son 

.(8),    The  father  gave  to   hi*   intelligent   son   the    name   of 
Vikrlntii.    Tttu  i*ervt*nU  w^re  greatly   delighted  and   Mada* 
'  Its!  Iiisghecl  (9).    Out  day  white  her  baby,  lying  at  on 

her  tap,  wa»  crying  in  indistinct  notei,  Madala8ft»  by  way  of 
soothing  him,  ftaid  (10)  "Them  art  pur<%  O  child,  and  without 
a  name,  It  is  by  imagination  that  a  name  has  been  given  to 
thee.  This  thy  hody»  composed  of  five  elemental  IH  not  thine* 
Nor  do!*t  thou  bet«wg  to  it*  Wherefore  clout  thou  ? 

(u).    Or  perhaps  thou  clost  not  weep^This  m  a  self  produed 
sound  coming  out  through  the  king's  son,     Various  cjualitles, 
or  bad,  relating  to  the  elements!  have  b«en  attributed  to 
thy  organs  (12)    In  this  world,  beings,  extnunely   feebly  tc* 
16 


MAEICANDEYA  WJt&NAftf* 


122 


quire  their  growth  by  help  of  the  elemento^  and  taking  meats 
and  drinks;  but thou  hast  no  growth  or  decay  (13),  This 
body  is  a  covering  and  it  will  be  shattered  and  still  thou  wilt 
Irve  on ;  therefore  thou  shouldst  not  yield  to  stupefaction  in 
this  body.  It  is  by  virtue  of  good  and  bad  acts  engendered 
by  stupefaction,  caused  by  pride  and  other  passions  that  thi$ 
covering  of  a  body  has  been  fixed  on  thee  ( 14)*  The  father, 
tbe  son,  the  mother,  the  wife,  the  relatives  and  that 

are  not  so,  ace  nothing;  thou  shouldst  not  attach  too  much 
importance  to  this  collection  of  elements  (15).  Thote,  who 
have  their  minds  stupified,  consider  pain  as  neutralizing  pain 
and  enjoyment  as  leading  to  pleasure*  Ignorant  persons,  who 
have  their  minds  possessed  by  stupefaction,  consider  pain  »$ 
pleasure  (16),  When  a  woman  laughs  her  bones  come  out 
and  her  two  shining  eyes  throw  out  anget.  Her  breast  is  a 
mass  of  flesh  and  so  is  her  organ-  Therefore  is  not  a  woman 
a  hell?  (17)*  On  earth  is  the  conveyance,  in  the  conveyance 
is  the  body — and  in  the  body  is  placed  another  parson*  The 
sense  of  this  i$  mme  does  not  exist  there  as  it  is  in  the  body, 
Oh  fie  on  the  infatuation  (18), 


CHAPTER    XXVL 


jrLs  her  son,  shorn  of  attachment,grew  up  day  by  day  the 
queen  taught  him  knowledge  of  self  in  the  shape  of  minister- 
ing to  him  in  sickness  etc,  (i).  As  he  duly  acquired  strength 
*tt<3  the  heart  of  his  father  he  attained  to  self-knowledge  by 
his  Bother's  words  (2).  Having  been  thus  instructed  from  bit 
very  birth  the  wise  (son),  with  bis  mind  shorn  of  attachments 


MARKANDEYA  PURANAM. 


did  not  think   of  entering  the   life  of  the  Iionse-holder  (3). 
She  gave  birth  to  her  second  son  and  the  father  gave  him  the 
name  of  Suv&hu    and  thereat   Madaltsi  laughed   (4).     And 
she  soothing  him  in  tk<;  same  way  as  before,  that  highly  intel- 
ligent one  obtained   the  name  kind  of   knowledge  (5).    And 
'  wheit  after  the   birth  of  the  third  son  the  king  named  htm 
Satramarddana  that  one,  having  fair  eye-brows,  laughed   for 
some  time  (6).     In  the  same  way  he  was  instructed  from   his 
/boyhood   by   that  rfendcr-waiHted  damneL     He   was   without 
any  desire  and  rendered  no  pious  offices  (7).    And  when   the 
fourth  was  burn,   the   king,   desirous  of  giving  him  a  narnft, 
looked   to    Madalas&    of    pure!    ways     who  smiled   gently. 
And  while  she  wan  thus  smiling,  the  king,  somewhat  stricken 
with  curiosity,  *aid  to  ln*r  (8),-~When«iiv<-r  I  was  r<*ndy  to  give 
a  name  you  laughf.*!.    Toll  tm*  the  rausc\     Vikrdttta,   Stivfthu 
and  Satrumarddana!  the*  names  1  i^w%  I  hrltavt*  nn*  all  good 
name**    The  K«*h*'Uriy;iK  ttlumUl  havr  ojunrs  ftmlnnlying  idrus 
of  heroic  »pirit  (<)"to).    If  they  <h>  not  find  room  in  your  miiulf 
Oaunpictous  Kiily,  you  ansign  n  namf  to  ilm  fourth  son  (n). 
MadalasI  ttatd :    'What  you  hnv<*  mldt  ()  gn*at  King,   I   muHt 
carry  out.    I  shall  giv«r  a  name  to  this  fourth  mm  (u)»    Thb 
firtuous  one  nltall  b«  trrlHiraUui  in  the  world  by  thn  n*u«e  of 
Alarka.  Thin  your  ywwvjr^t  sow  shall  Abo  be  intelligent  (13)* 
Hearing  thin  mt^tiin^lrHs  n«unc   Alarka  givt-n  to  the  «on   by 
his  mother,  tins  lord  tif  ili«   i%uihf  Hmilingty   sitid  ;  «» (§4).     lf(Ji 
ttMpictuuA  Licly^  tltU  name,  which  you  linvi*  given  to  my  Hotifiti 
menningtiiiHt     Why   h  ilm  Cl   M*id*iIaH|?w  (15).     MNulafafcft 
said  :™-MI  have  given  th**  n4rni*,(>  griMt  ktngfOiit  of  faury  only 
but  in  coii!i«tiiiitc<!  wttbcuHtom,  I.tHten,O  king,  tgtlu*  tiicautsig* 
erf  tlw*  n»«ii**i4  given  hy  you  (16),  The  winr*  ci^Hcribo  the 
a«  omiuprrsffnt  but  nwm»  g&l»nf/^m  <wr  t& 

Rut  tlit*  Lord  of  ttte   body  being  omnipraittnt 
not   go  (from   otie   place;  to  another).     So  tlm  «Ain«  oi 
Vikrinla  in  wy  vttnv  in  iiirjinIfi»»li^H   (tflY     ()  kit»^»  **ii  ronw* 
of  tltc  Jiuul  liaviii**   nu   f«un»  the  tunuc  t*f  Suvlhu 


•MARKANDEVA 


which  you  have  given  to  your  another  *<m,  is  meaningless 
The  name  of  Satrumarddana,  which  you  have  given  to  your 
third  so.n,  has  also  no  meaning*  Listen  to  the  reason  hereof 
.(20).  •  When  the  .self-same  soul  lives  in  every  body,  then  0 
king,  who  is  its  enemy  and  who  its  friend  ?  (21).  Element* 
are  destroyed  by  elements,  But  can  that  which  has  no  form 

,  perish  ?  On  account  of  the  separate  existence  of  anger  and 
others  such  a  conception  is  meaningless  (22)*  If  in  pur« 
suaace  of:  custom  such  imaginary  names  are  conceived  why 
does  then  Alarka  appear  meaningless  to  you?*'  (23)*  Thus 
addressed  with  excellent  words  by  his  rju<**?n  the  highly  In- 
telligent king  -said  to  his  beloved  spouse  who  had  npoken 
the  truth  .  "this  is  so'1  (24).  And  when  the  fair-browed  lady 
again  engaged  in  the  same  way  in  instructing  her  son  in  the 
knowledge  of  self  the  king  said  (25)— "  What  are  you  doing 
0  foolish  one  ?  You  are  going  to  bring  ill-luck  upon  this  my 
son  as  before  by  initiating  him  into  the  knowledge  of  self 

•  (26).  If  you  wish  to.  encompass  my  pleasure,  if  you  regard  my 
words,  then  .  lead  this  son  to  the  way  of  denire  (27),  The 
road  of  action  should  not  be  destroyed,  O  reverend  lady,  nor 
should  the  funeral  cake  be  withheld  from  the  manes.  In  conso- 
nance with  good  or  bad  actions  the  ancestral  manes  go  to 
heaven,  are  born  as  lower  animals,  or  as  men  or  in  any  other 
life.  When  they  are  stricken  with  hunger  or  thirst  and  are 
weakened  accordingly  men,  by  constantly  offering  them 
funeral  cakes  and  oblations  of  water,  relieve  the  ancestral 
manes.  And  0  fair-browed  lady,  in  the  same  way  they  please 
the  denies  and  guests  (29—30).  Gods,  men,  ancestral  manes, 
goblins,  ghosts,  Guhyakas,  birds,  worms,  Insects  and  all 
depend  on  men  , for  their,  subsistence  (31)*..  Therefore,  0 

,  fetender  made  lady,  perfectly  instruct  my  son  in  the  duties 
tf  a  Kshatrya  which  may  lead  to  his  .well-being  both  in  this 
wortd  arid  in  the  next  (32)."  Thus  addressed  by  her  'husband 
that  mttt  excellent  lady  MadalaA  Instructed  -  her  -son  Alarka 
by  way  of  coawliog  him :  (33),  "  Grow,  my,  son,  and  gratify 


MARKANOEYA  PURANAM* 

my  lord  with  acts.  Be  you  for  the  good  of  friends  and 
destruction  of  enemies  (34),  Blessed  are  you,  O  my 
who,  freed  from  your  enemies,  will  govern  the  earth  for 
a  long  time.  May  nil  enjoy  happiness  by  your  rule,  and  may 
you,  by  acquiring  r<;ligtou«  merit,be  immortal  (35),  Yoii  should 
attentively  gratify  the  Br&hmanas  at  every  Parva,  satisfy  the 
desires  of  your  friends,  should  think  of  doing  good  to  others 
and  abstain  from  violating  others1  wives  (36).  By  celebrating 
various  sacrifices  you  should  gratify  the  celestials,  with 
profuse  wealth  yon  should  pk»«w*  the  twice-born ;  you 
should  .satisfy  thr*  females  with  numberless  articles  of  enjoy- 
ment and  your  enrmirs  with  fight,  O  heroe  (37),  In  buy- 
hood!  satisfy  your  friends,  in  youth  your  worshipped  relative* 
by  obeying  their  command*!  in  manhood  the  females  having 
ornaments  of  nobh*  ancestry  and  in  old  Jigr,  O  my  son,  in 
the  forest,  the  rangers  thereof  (jK)»  While!  ruling  you 
should  gratify  your  friends,  protect  the*  pious,  celebrate 
sacrifices!  destroy  thr!  wicked  and  enemies  in  battle  on 
of  kine  and  Br.ibtttltuts  and  then  me«t  with  death  (39), 


CHAPTER   XXVII. 


ti  AKA  (tNtCKi)         ;~Thu«  comforted  by  Ins  mother  evarjr 
day  the  one  nnmrd  Alarka  grew  up  in  yearn  ami  imelligttflce 
(i),    On  ttb  attaining  to  youth  and  being  invested  with 
thread  the  mm   of  Ilritudliwaja,   bowing  to  Iiw  mother, 

&akl  (a) :— "  Spttak  to  me  all  who  mi  bowing  to  you  an  tti 
what  i  should  doiftacling  to  happiness  both  heru  ntnl  her*sifterf> 
(3).  said  ,— O  my  child,  bring  instalind  tm  the 

throne*,  a  king,  without  iufrtnging  th<*  duties  t»i  hU  own  *i 


evils*  which  strike  at  the  seven  rootsf  a  king  by  keeping  his 
counsels,   should  protect  himself  from  his  enemies  (5.)    As 
from  a  car  of  strong   wheels  one  meets  with   death   in  eight 
ways,  so  does,  forsooth,  a  king,  by  giving   out  counsels  (i).*4 
He  should  ascertain   whether  his  enemies  have  corrupted  his 
courtiers  or  not  j  and  through  careful   spies   he  "should  make 
himself  acquainted  with   the  ways   of   his   enemies  (7).    A 
king  should  not  confide  in  his  friends,  adherents  and  kinsmen  ; 
and  when  the  necessity  comes   he  should   confide  even   in 
his  enemies  (8).      Not   influenced   by    lust  a   king    should 
acquire  the  knowledge  of  place,  increase  and  decrease  and 
possess  the  six  attributes  (9).    First  controlling  his  self,   next 
the  ministers,  next  the  servants,  next  the   citizens   he  should 
enter  into  hostilities   with  his   enemies  (10),     The   king  of 
uncontrolled  self,  who,   without  first    subjugating  all   these, 
desires  to  defeat  his   enemies,  on   being  defeated    by    his 
courtiers,  is  brought  under  the   control   of  his   enemies  (n). 
Therefore,  my  child,  desires  should  be  conquered  first  by  a 
king;  on  them  being   brought   under  control   success  surely 
attends  a  king ;  but  if  he  is  conquered  by  them  he  meets   with 
destruction   (12).    The  enemies  are  luat,  anger,  covetousness, 
pride,  idea  of  self  and  joy,  and  they  bring  on  the  ruin  of 
kings  (13.    Thinking  that  Pandu   was  deprived  of  his  life 
through  lust,  that  Anirudda  was  deprived  of  his   son  through 
anger,  that  Aila  was  deprived  of  his  life  through  covetouaness 
that  Vena  was  killed  by  the  twice-born  through  his  arrogance, 
that  AnusuS's  son  Vali  was  destroyed  through  his  over  ween- 
ing self  conceit  and  that  Puranjaya  was  killed  through 
of  joy,  one  should  throw  off  these  passions  (14 — -15).    Con* 
quering  those  the  high-souled   Mlrutta  tubdued  the  entire 

;?  Hunting,  gambling,  sleep  during  the  day,  calumny,  concupiscence,  danc* 
fc£  paging,  sporting,  useless  walking,  drinking,  violence,  creating  malice,  HI. 
wilt,  deceif  t,  cruelty  and  vilHfying  others. 

t  Lofcdshlp,  cQunseUon,  fdends,  tewuiy,  pwishment,  kingdom  and  capital. 


MARKANDBYA  PURAHAH* 


127 


earth.  Remembering  this  a  king  should  east  off  all  these 
short-comings  (16).  A  king  should  take  his  lessons  from  the 

crows,  Kokilas,  the  black-bees,  the  harts,  the  serpents^  the 
peacocks,  the  swans,  the  cocks  and  the  iron.*  A  king  should 
act  like  worms  towards  his  enemies  and  in  season,  O  king, 
should  show  the  diligence  of  (18).  He  should  spread 

like  the  scintillations  of  fire  or  like  the  of  the   cotton 

tree.  And  governing  the  earth  like  the  sun  and  the  moon* 
a  king  should  learn  wisdom  from  the  prostitute,  the  lotus,. 
the  Sarava  the  Sutik&>  the  breast  of  a  woman  big  with 
child  and  the  milk-woman*  (19— ao)f.  For  governing  (his 
subjects)  a  king  should  act  like  Indra,  the  king  of  god*, 
the  sun,  Yama,  the  Moon  and  the  wind-god  (21),  At  Indra 
pleases  the  creatures  of  the  earth  with  nhowers  for  four 
months  so  the  king  should  satisfy  his  subjects  with  self- 
sacrifice  (22)*  As  the  sun  with  his  rays  draws  up  the  water 
for  eight  months  »o  the  kmgf  with  minute:  means,  should 
collect  hU  revenue  (23),  A?4  Yama  metes  out  punishment 
both  to  those  whom  lie  like*  and  to  tho»a  whom  he 
when  the  proper  time  comas,  »o  the  king  should  impartially 
deal  with  thone  whom  he  and  whom  he  di$likes~the 

good  and  the   wicked  (24).    That  king  truly  like 

the  Moon  in  whose  alt  the  are  happy  and 

experience  delight  like  what  derive  from  the 

*  As  charity  from  m  i»ww,  pitrtaUun  from  a  Kokila,  the  habit  of  ftccttmtilfi* 

tion  from  a  beta*  tht*  Iwbit  of  not  ff«l»fi  It*  th*  r  twtr  ltt»  of  an  «n*my  from 

thi  hurt  |  how  to  bring  flown  ft  big  rn*»my  willi  a  nmalt  ex|»eclit nt  from  a 
terpfmt.  Ho  »h0ultl  thr  fjwtfl  thing  itntl  l«»tvr  c»flf  th*»  b*«l  thing  M  ^  swan 

drfnki  the  nut  «f  wAtrr  nilxnl  with  it,  I  If  should  Jwirn  how  to  rise  «iriy 
from  a  a«4  xhouM  b*  haf«l  And  it*t«fni  llkr  Jwn 

f  Hi  ah^ulil  ifarii  frotti  tht»  firiwllliilr  how  to  $»!riw  many }  Hk«t  lotos  h« 
thottW  H0I  only  tin  twtiitifttl  «f  pi»rw>n  hut  b«  iirmmpllfhwl  alto.  Tb*» 
San**  li  a  lining  atilwiL  f  lk<^  Sutik*  b«  should  «ntirrly  kill  his  «nemy.  An 
milk  it  crtatrd  In  tb*^  hr«*t  of  n  woman  for  th«  future  child  «o  the 
fbottld  for  tlw  future*  Ai  *  milk  wattuin  c*«  m«k« 

out  oi         s§  thi         «hould  do  many  tbiog«« 


X28 


MAHKANDBYA  PUftANAM. 


fwll  moon  (25).    As  the  air  scretfy          through  all  creatures 
so  the  king,  with  spies,  should  read  his  citizens,  courtiers  and 
friends  (26).    The  king,  whose  mind  is  not  possessed  by  lust, 
the  desire  for  wealth,   or  any  othrr  thing,  repairs  to  the  celes- 
tial region,  0  my  son  (27).    The  king,  who  bring*  back  to  the 
pale  of  their  own  religion  those  foollhh  persons  who  stay  away 
from  right  paths  and   fall  of!  from  thttir  dutirg,  gout  to  the 
"celestial  region  (28).  The  king,  in  whose  kingdom,  O  my  child, 
the  duties  of  the  various  orders  and  Asrumas  do  not  suffer 
deterioration,  attains  eternal  happiness  both  in  this  world  and 
in  the  next  (29).    To  establish  persons  in  their  own  religion 
which  is    being    disturbed    by  wicked  pttoptt*  constitutes  the 
paramount  duty  of  a  king  and  leads  to  hi*  success  (30)*    By 
governing  his  subjects  a  king  accomplices  his   tmd— and 
by  governing  them  well  and  assiduously  tit*  is  cntittltui  to  a 
portion  of  their  piety  (31),    A  king,  who   protects   the   four 
orders,  attains  to  happiness  and   rangtfH   with   Sakra  in  hut 
own  region  (32). 


CHiPTER  XX.VllL 


UARA  (inert)  said: — Hearing  the  words  of  bin  mother 
Alaska,  again  accosted  her  regarding  the  duties  of  the  various 
orders  and  conditions  of  life  (i),  "0  noble  body,  you 
have  described  to  me,  the  duties  of  the  kings.  I  wiah  to 
hear  now  of  those  regarding  the  various  orders  and  conditions 
of  We"  (2).  Madalasa  said :— "  Gifts,  study  and  sacrifice 
ace-.  t|e  duties  of  a  Brahmana  j  he  has  not  the  fourth  duty, 
except  -carrying  oti  tirade  lor  subsistence  (3),  The  adequate 


MARKANDEYA   PURANAM. 


129 


Itteans  of  his  livelihood  has  been  described  aa  three-fold) 
namely  tuition,  officiating  an  priests  at  sacrifices  performed 
in  a  pure  spirit  and  receiving  sanctified  gifts  (4).  The 
.duties  of  a  Kshatrya  have  been  described  as  three-fold, 
.namely,  gifts>  study  and  sacrifice;  the  administration  of  the 
.earth  and  the  usu»  of  weapons  are  the  means  of  his  liveli- 
hood (5).  •  Gifts,  atudy  and  sacrifice  constitute  the  three-fold 
duties  of  a  Vaifya  ;  trade*  tending  cattle  and  agriculture;  are 
the  means  of  his  livelihood  (6).  Gifts,  sacrifice  and  serving 
the  twice-born  have*  b«en  described  by  me  as  the  duties  of 
£-Sttflra;  handicrafts,  serving  the  other  orders,  keeping  cattle 
tnd  buying  and  Adting  are  the  means  of  his  livelihood,  I  have 
described  to  you  the  duties  of  the  orders  and  hear  I  shall 
ROW  describe  the  duties  relating  to  the  diverse*  modes  of 
•life  (7—8)*  By  observing  the  duties  of  his  onlrr  and  not 
.deviating  therefrom  a  person  in  crown  «*d  will*  Huccrss  ;  but 
.when  one  does  a  thing  which  is  proscribed  he*  goes  to 
hell  (9).  Su  long  as  u  pernon,  bdtmgiug  to  on<*  of  the  twice- 
born  orders,  lus  not  hrrn  invested  with  sacred  thread  id 
long  he  can  act,  speak  or  «Mt  arrc'irdtnjf  to  his  will  (to)* 
when  UK*  proper  rrrrmony  «f  investiture4  is  through 

he  must  live*  in  tint  house  of  his  spiritual  guide  a§  a  Brahma- 
charhu  Hear,  I  shall  <U»scubt%  his  datum  (n),  The  study 
of  the  WtliiH,  and  thr  kt*i*ptiig  of  nacrrcl  fire,  going  about 
mil  It  the  precept  or'a  permission 
^itf'd  it  to  him,  to  satisfy  him  complete- 
rr^rplitr'n work,  to  in  study 

In   him,    concentration   of  mind 
of    n    Hrahnmcharin)    (12—13)* 
from  the  precept* 
he  should 


begging!   taking   fftoil 
having  previously  drd 
ly,  promptitude  in  tlirt 
tt  Inn  command,   il 
upon  him   (are  tlm 

Hating  oht*fiin<Rfl,  »in%  two  or  nil  the*   W 
ft,  having;  salutwl  him  anil  with  Im 


prevent  Dtikthittd  to  lite   prc*«*i*ptor  (14),    Then  degtrou*  of 

entering  upon  tlit*  lifit  of  a  tieniHi*Ii«Id«*r  one  should  do  it  ;  or 

he  can,  accrortling  in  hU  ilf*%in%  fnlrr  upon   the  fourth   mode 

,0flifa,  numely    IMmif^m^hilM  (15)*    Or  the  twice  -bora  on* 


I: 


ijo 


MAHKANDEYA 


-may  live  in  his  preceptor's  house  performing  hard  austerities;    , 
shorn  of  vanity  he  should  live  as  a  Brahmachnrin  ministering 

•to  his  son  in  the  absence  of  the  preceptor  and  to  his  disciples 
in  the  absence  of  his  preceptor's  son1,  Then  returning  from 
his  preceptor's  house  and  desirous  of  entering  upon  the  life 
-of  a  householder  he  should,  for  leading  a  domestic  life,  marry 
•a  girl  of  a  different  race,  befitting  him,  free  from  ciswease  ancf 
having  no  defective  limb  (16— 18).  Then  acquiring  wealth 
.fey  his  awtr  exertions  he  should  gratify  completely  the  deities, 
the  departed  manes  and  the  gtie*t*  and  support  hig 
'dependants  (19).  And  as  much  as  lie*  in  his  power,  fa 
should,  with  food,  support  his  servants,  sons,  person*  in 
distress,  the  blind,  the  fallen,  beasts  and  birds  (2n).  This 
is  the  duty  of  a  householder  as  well  m  that  of  living  with 
•his  wife  while  in  her  season.  And  Im  should,  to  the  best  of 
fiis  power,  celebrate  tic  five  sacrifices  (art).  Respected!  by 
dly  he  should,  along  with  hi*  gervant*,  feed  upon  what 
remains,  proportionate  to  his  mean?*,  after  the  departed 
•manes,  the  guests  and  the  kinsmen  have  eaten  (22).  Thus 
have  I  described  to  you  in  full  the  duties  of  a  householder* 
Hear,  I  shall  now  describe  to  you  the  duties  of  one  entering 
upon  the  Vdnaprasktha  mode  of  life  (13),  Seeing  hit 
children  and  grand  children  as  well  as  the  decay  of 
Ife  own  body  a  wise  man  should  retire  to  wood*  for 
petrifying  his  soul  (24).  There  living  on  mIM  fruits  he 
shouH  improve  his  soul  by  asceticism.  He  nhoulcl  sleep* 
cm  the  earth,  practise  the  Brahmncharyya  mode  of  life, 
perform  acts  on  behalf  of  the  departed  man**,  andf 

g\jestsr  perfonm  Homa,  bathe  three  times  a  day,  wear  bark 
and  matted  locks,  practise  Y»%*  and  feed'  on  the  wlkf  pro- 
*iccs  of  the  forest  (sfj— 16),  He  should  thus  lead  the  V&n** 
fmnktha  mode  of  life  for  washing  off  his  sine  and  Improving 
t^toul  The  Viksku  (mendicant)  mode  of  life  is  the  finar 
stage  of  a  man  (27),  Hear  now  from  me  the  true  account  of 
flil^as  wel  dutfes  cketfeof,  * 


M        ' 


MARKANDEYA  PURANAM. 


131 


lias  been  described,  O  my  child,  by  great  men  (28),  One,  in 
this  mode  of  lil'e,  should  renounce  company,  practise  Brahma- 
charyya,  drive  away  wrath,  mortify  his  senses,  should  not 
live  at  one  place  for  a  long  time,  withdraw  himself  from  all 
actions,  feed  once  only  on  whatever  has  been  got  by  beg- 
ging, should  aojiiiff*  the  knowledge  of  self  and  an  insight  into 
his  sou!  (29—30),  I  have  thus  described  to  you  the  duties  01 
the  fourth  stage  of  life*  Do  you  now  listen  to  me,  describing, 
in  a  general  way,  the  duties  of  the  other  orders  arid 
of  life  (31).  Truth,  purity,  freedom  from  malice  and  the 
desire  of  injuring  mhrrs,  forgiveness,  kittdnesft,  liberality  and 
contentment  an  tin*  eighth  quality— these  have  described 

In  brief  by  m«  to  you  ag  the  duties  of  the  various 
and  modes  of  life.  Uvury  one  should  satisfy  the  duties  of 
his  own  order  and  condition  (32-  33)*  A  king  should  mete 
out  punifthmrtit  to  him  who  gc****«i  astray  tranngrogMng  the 
duties -of  hiM  own  order  and  t»Utf*«*  of  life*  (34),  If  the  king 
does  not  punish  a  man  who  disregards  his  own  duties  his 
and  J'urta  nt'U  come  to  (3.5).  Therefore  the 

king  should  carefully  place    nil   the  orders  in  their 

and  inflict  punishment  on  them  they  go 

(36), 


CHAPTER    XXIX, 


JtlLUKKA  said  :— "1VII  me  truly,  who  ask,  what  acts  should 

he  duly   performed  by  a  householder,   leaving   which   undone 
oiw  is  fettered  and   pirrfurming   which  cine   attains  to   libeni* 

which  k%td*  tn  the   well-bring  ui   men,  Uut   which 


i 


which  should  be  done.     Tell  me  all  this  duly  (I— 2}/1     Macta- 
las'a  said  : — "By  adopting  the  life  of  a  householder,  O  my  son,. 
a  1n2n  nourishes   the  entire  universe  and   thereby   conquers 
the  wished-for  regions  (3)    The  departed  manes,  the  ascetics, 
the  deities,  the  goblins,   men,    worms,  insect**,    flies,   birds, 
beasts  and  demons  all   depend   upon  a  householder  for  their 
subsistence  and  attain  to  gratification   through   him.     Think- 
ing 'will  give  or  not'  every  one  looks  at  his  face  (4 — 5)*    This 
is  "the  support  of  all  and  the   cow  of   the   three   (Vedas)  on 
which  is  established  the   universe   and   which  is   recognised 
as  the  cause  thereof  (6).    The  Rik  is  her  back,   the  Yayur  \$ 
her  middle,  the   Saman  is  the  face  and  neck,   hhtha  and 
Purta  are  her  horns;  the  sacred  Sukta$  are  her  hairs ;  Senti 
and  Pushti  are  her  urine  and  excreta  and   the   orders   and 
modes  of  life  are   her  developments.    The  whole  universe  is 
sustained  by  her.    'She    suffers   no    deterioration  *  or   decay 
(7^-8).    My  son,   Swa&a,   Swadhat    V&$hat>  Iff  a  ft  fa  are  her 
four  udders.    The  deities  suck  the  udder  SwA/ta,  the   depart- 
ed manes  the  udder  SwadMt  the  ascetics  that  of    V&sh&t 
and  all  save  the   deities,  goblins,  Asuras  and   others— the 
human  beings  suck  the  udder  Hamta*  Tims    my    son^  the 
cow  of  the  threefold  Vedas  gratifies  all  beings  9 — n).    The 
man  who  destroys  these  is  guilty  of  a  mighty  iniquity*     He  is 
'plunged  into  Tami$r&  and  AndhatamifrS  (hell)  (12)*  The  per- 
son, who,  in  season,  makes  her  calves,  the   immortals!   drink 
her  milk,  attains  to  the  region  of  the  celestials  (13)*    There- 
fore,'0  my  son., 'it  is  incumbent  upon   every   human   being 
to  support  the  deities,  the  departed   manes,  men,   ghosts  as1 
he  sustains  his  own  body  (14).    For  this  reason  having  bathed 
apd  purified  himself,  a  person,  with  a  concentrated   mind, 
stkmld  offer,  in  due-time,  oblations  of  water  to  deities,  depart* 
ei  Wanes,  and  Praj&pati  (15).    After  worshipping  deities  with 
sandal  irid  incense,  a  man  should  worship  fire  and  then  offer 
eatables'  (16). ''  In  a  room  a  person  should  place  to  the 


MARKANDEYA 


fend  north,  offerings  of  food  for  Brahml,  the  Visltwadevas  and 
Dhanyantari  (17).  The  food,  intended  for  Sakra,  should  be 
placed  in  the  east  and  that  for  Yama  in  the  south,  that  for 
Varuna  in  the  west  and  that  for  the  Moon  in  the  north  (i8)«- 
The  food  for  Dh&tft  and  Vidhfttft,  should  be  kept,  at  night,  at 
the  gate  of  the  house  and  that  for  the  sun  should  be  kept 
arouud  outside  the  house  (19).  A  person  should  scatter  in 
the  air  the  food  intended  for  ghosts  and  night-rangers. 
Placing  one's  self  towards  the  south  one  should  offer  food  to 
the  departed  manes  (20)*  Then  being  up  and  doing  and  con- 
centrating his  mind  well,  the  householder  should  take  up  water 
for  rinsing  his  mouth  (21).  Then  the  wise  one  should  scatter 
food  at  different  places  designed  for  the  deities.  Having  thus 
made  offer! tigs  of  food  at  his  house  the  householder,  purifying 
himself,  should  offer  food  to  the  ghosts  for  their  gratification* 
He  should  keep  on  the  ground  food  intended  (or  dogs, 
Sw&p&ck&s  and  birds  (23—- 33).  The  offering,  mimed  Vaishya- 
devt,  should  b«  performed  in  the  morning  and  evening^ 
Then  rinsing  his  mouth  the  wise  man  should  look  towards 
the  door  (34).  Then  for  an  eighth  part  of  n  he 

should  look  on  in  expectation  of  a  guest*  And  on  getting 
a  at  that  place  he  should,  to  the  of  hi*  might, 

gratify  him  with  mid  drinks  and  with  fragrant  flowers* 

One  should    not  receive  as  t  a  friend   or  a   person 

living  in  the  village  (3$~- 2§)»    A   Br&hmana,  of  uiv 

known  name  mud  birth,  stricken  with  hunger,  wearied, 
and  destitute,  mid  who  comes  at  that  hour  and  for 

food,  called  a  guest  and  should  be   entertained 

by  the  wine  according    to    their  power  (27),      A   learned 
should    not    enquire  the     (encage,  status    or 

Vedic  accomplishment*  of  his  Whether  beautiful  or 

ugly  It!  should  be  considered  as    Prajftpatt  himsell    (28), 
a  man          not  live  for  ever  therefore   he   in  called 
Atitht*    And  when  a  guest  it  gratified  the  householder  ii 
the  of  Nriyajna   (29),    The    sinful 


i 


•iniquity  and  lives  on  dung  in  the  future  life  (30),  The 
guest,  that  goes  away  disappointed  from  the  house  of  a  mat), 
transfers  to  the  householder  all  his  sins  and  takes  away 
the  latter's  religious  merit  (31).  To  the  best  of  his  might  a 
inan  should  entertain  his  guest  with  water,  herbs  or  any 
other  thing  that  he  himself  takes  (32)*  A  person  should  per* 
form  always  i\\tSraddha  with  water  and  food  for  the  depart* 
<ed  manes  and  feed  one  or  more  Brthmanas  (33),  Taking  off 
the  first  portion  of  rice  one  should  offer  it  to  a  Brahmana 
'and  he  should  offer  alms  to  the  begging  mendicaulH  and 
Brahrnacharins  (34).  A  mouthful  of  rice  is  called  Bktk$ktlm^ 
lour  mouthfuls  make  an  Arghya  and  four  Arghyas  make  up  a 
ffanta.  Thus  say  the  leading  twice-born  ones  (35)*  Without 
offering  ffanta,  Arghya  or  Bkikshd  according  to  his  own 
power  one  should  not  take  meals  (36),  After  having  fed 
guests  one  should  feed  his  kinsmen,  friends,  suitors,  boys, 
*<6ld  people,  the  diseased,  destitute  people  stricken  with 
hunger  and  begging  food.  If  he  has  money  he  should  also 
feed  poor  relatives  who  desire  it  (37—38),  If  a  person, 
'obtaining  a  prosperous  kinsman,  meets  with  poverty,  the 
*iiris,  committed  by  him  in  that  state,  visit  the  prosperous 
kinsman ''(39).  This  procedure  should  also  he  followed  in 
the  evening'.  When  a  guest  comes  at  about  *un*«l  he 
'•should,  to  the  best  of  one's  power,  be  entertained  with  a 
$eat,  fooding  and  bed  (40),  If  a  person  thua  the 

"burden  of  a  domestic  life,  the  friend*-,  deities,  departed 
ttiaftes,  great  saints,  guests,  beauts,  birds  and  worms, 

being  gratified,  bring  about 'hi*  well-being  (41—42)*  The 
bighly  ptous  Atri  sang  a  hyam  lit  ibis  connection.'  Hear, 
0  greatly"  righteous' -one,  the  -having  the  household  life 

for  its  'subject  (43),    Wheft  a  house-holder  bat  money,  hi 
d;  after  worshipping  the  celestials,  the  departed  manes, 
s,  friends,  kinsmen  and  his  spiritual  guide,  keep  food  an 
ttoe  ground  f0r  birds,  Swafitckas  and  dogs.   The 


MARKANDKYA    PURANAM. 


135 


ceremony  should  ho  performed  both  in  the  morning  am! 
evening  (44—45)'  ^  man  should  not  take  m<*ntt  rice,  herbs 
or  any  other  culinary  article,  that  may  be  in  his  house 
without  offering  (Inly  a  portion  of  them  (to  giirsts)  (46), 


111 


CH  A  PTER   XXX, 


M- 


,ADAI,ASA  said: -The*    dtttir***    nf  a:     householder     are 

threefold  natm-ly  AY/wr  (d.iily)  Mr  iw  iff  MM  (occasional)  and! 
Nifyauri/Miffiiw.  Hear  thrm,  O  my  sou  (il  The  ceremonies 
relating  to  thf*  five  snt'tifirrs  (li^i-n!>r«!  to  yn\\  hy  ntc  before, 
are  fall***!  N/fytt.  Thr*  t'*»rt»innniiks  that,  nr**  performed  on 
the  hirth  of  a  Ntm  ns  well  ;H  filhrw  nrt*  ralli*d 
SratM/ias  t>n  Fttn'tt  dnyn  ur«*  re^-nrdet!  by  the  it 

Nifytwtiimitfiktt*  'flu*  r^rf mt>iiM*«it  th.it  arc  performed  on 
the  hirth  of  a  *wtit  should  a  No  ht*  p«!irform«ul  In  dine  order 
on  the  wraMon  of  tiii  winliling  (2—4),  fn  the  ceremony 
called  Ntlttttimukha  flu*  departed  mnnen  should  be!  properly 
worshipped,  SiUiii|j  with  Itn  f*u*i»  turned  toward*  the  north 
or  thr  twt  the  «nrrifii*er  ««hou!itv  with  Inn  nrind  eoneenfrttft<It 
offer  I* twins  (hnlK)  of  hurtry  nnd  curdn.  Some  peopfe 
hold  thai  thiu  cfrrwiwy  is  without  VaishvvAd**va  (5—6),  In" 
thw  Vt*r^mtiny  ;ifti*r  h.'tviiirj  t*iiTwmuntbulJit<*d  thtvn  *i  muplt*  of 
ftrShmntm^  nhtntld  h«  worshipped.  Thin  i*  <\illt*d  I' 
SraMAa  Pfttimittiktt*  ll**«ir  now  of  th#»  Aurththtt 
tSkdtidishfha  whit  h  should  b«  pt*rft>nnrd  on  htthatf  of  a 
pardon  cm  tint  day  of  his  dr*miHi*.  fn  thin  no  wurnhip  of  tlw 
«ffftif*it  no  invornliwi  ttr  otdatton  tu  tin*  in  to  h<*  ma»Ii* ;  only 

«»huiiUI  hi;   iwrd   in    it.     Me»ir   the   lt*avinj(*   4 


i 


remembering  his  name  one  should  pour  water  with  sesamum 
seeds.  This  should  be  thrown  at  the  spot  where  the  KW 
made  Brahmana  has  been  left,  saying  "  May  this  be  without 
deterioration  and  may  he  be  gratified  with  it  and  they  will 
say.  '  We  have  been  gratified."  Every  month  of  the  year 
this  ceremony  should  be  performed  by  men*  When  the  year 
is  over  or  when  an  opportunity  presents  itself  Sapind&kaP&nA 
ceremony  should  be  performed.  1  shall  describe  to  you  the 
rules  of  this  ceremony  (7-— 12)*  In  it  there  1$  no  worship 
of  the  deties,  no  offering  of  oblation  to  fire  and  no  invocation 
is  to  be  made.  Only  an  Arghya  and  Kuf&  are  to  be  offered* 
Placing  Pinda  and  water  in  an  opposite  direction  he  should 
feed  an  odd  number  of  Br£hmanas  (13)*  The  peculiar 
diaracterestic  of  this  ceremony  is  that  additional  rites  should 
be  performed  every  month.  Hear  with  attention*  I  shall 
describe  this  to  you  (14),  My  son,  four  vessels,  containing 
..sesamum -seeds  and  fragrant  water,  should  be  kept— three 
for  the  ancestral  manes  and  another  for  the  departed  (15). 
An  Arghya  as  well  as  the  vessel  intended  for  the  departed 
should  be  washed  over  the  three  vessels  and  then  reciting 
the  Mantras  Tesam&nA,  the  ceremony  should  be  concluded 
(i6)»  This  ekoddista  has  also  been  laid  down  for  women, 
But  when  they  have  no  son  they  are  not  entitled  to 
Sapindakarana  (17).  Men  should  perform 
every  year  for  females ;  as  in,  the  case  of  men  it  should 
be  duly  performed  on  the  day  of  her  death  (18).  In  the 
absence  of  a  sou  (the  ceremony)  should  be  performed  by 
those  entitled  to  offer  watery  oblation.  Those  that  are  a 
mother's  Sapindas  and  those  that  are  a  mother's  S0hodetkMs 
should  act  according  to  these  injunctions  ;  and  a  person  *  who 
Is  without  a  son,  should  have  his  rites  performed  by  his 
dfyugttter's  son.  A  daughter's  son/  should  thus  perform  the 
ceraxw>ny  for  his  maternal  grandfather  (19—20).  This  rile 
is  called  Dwyamn$yayana,  A  mother's  father  and  a  father1^ 


MARKANDEYA  PURANAM. 


should  be  properly  worshipped  by  Naimittika  Sraddlid 

In  the  absence  of  any  other  relatives  the  wives  should 
perform  this  rite  far  their  husbands  without  any  Mantra,  fn 
the  absence  of  wife  a  king  should  hate  the  obsequies  of  the 
deceased  properly  performed  by  one  of  his  own  relatives 
or  persons  of  the  same  caste*  For  the  king  Is  the  friend 
of  all  orders  (33—23).  !  have  thus  described  to  youf  my  son? 
the  Nitya  and  Naimittika  rites  ;  listen  now,  I  shall  describe 
other  sorts  of  Nitya  and  Naimittika  rites  connected  with 
iSraddka  (24).  The  period  of  the  moon's  wane  is  called 
D&rsa  ;  this  is  th«  time  of  those  rites  and  indicates  their 
permanence  (25), 


CHAPTER     XXXI- 


JnL  PATUBfc'S  grami«fattu*r  li  not  entitled  to 

and  being  a   paternal  ancestor  of  the  fourth 
and  upwards  tie  in  deprived  of  the  paternal  (x).    He 

is  the  fourth  among  tlum   and  fctrd*  on  the 

oftered  by  the  mm  ;  hi*  IMH  no    notation  and  is  entitled  only. 
to  the  enjoyment  of  food  (2),    The   father,  the 
a&d  the  great  grand-father—  Athene    three    generations  are 
regarded  m  biring  ontittccl  to  pfada  (3).    The  three  ancestral 
generation^  beyond    the*    grand  father's    grand-father,    can 
recelfe  only  the  /efi$  ;  and  of  Ihc^e,  the  one  performing  the 
rite  is  considered  us  the   seventh  (4),    Thin  relation  of  the 
seven  generation*  tiiift  been  laid  .lown  by  the  ascetics*    Those 


*  Tttt  wiping*!  41!  tl»o  bitiwl  whkh  h»w  otferrti  fwrif  ral  obtationn  tu 

and  which  ure  r  wskltiml  m  m  ol»Utton  to  itttcefcton  In  the  4th»  |tl| 


J  * 


PURANAll. 


who  precede  the  sacrificer  can  receive  anulep**  ($),  Listen,  0 
my  son,  I  shall  describe  now  the  different  Sradd&s  wbjch  a  sacri* 
ficer  shouM  duly  perform  for  the  gratification  of  the  ancestor* 
preceding  them,  for  those  living  In   the   hell,     for  Ihote  born 
as  beasts  and  those  born  in  other  orders  of  elemental  creatiom 
(6-~7);.    Those,  wbo  are  born  as  Pislidch&s,   obtain    gratific**. 
tjon  ftoffi   th,e  feqd  that  i$.  placed  o&  the  ground  by  men  (8Jt 
0  my  ycwijngboy,  thosey  that  have  been  converted  into  tree*, 
are  gratified;  by  the  drpps  of  water  tljat  fall  on.  the  earth   front* 
\yet  clothes,  (g),.     1"he  drop,  of  water  that  falls  on  th**  grouud 
from  a  per3,pa's  body,  brings;  about  the  gratifkatipn  of  thoat 
that  have  been   born   it)   the   order   of  deities  (to).     Those, 
that  are  born  as  beasts,  obtain  gratification  from  tut*  particles 
of  food  that  fall  down  on  the  ground  at  the  lime  of  the  taking 
up  of  tht  ftnda  (n).    Th.os,€i  who.  although  worthy  of  perfor- 
ming ritea,    had    been  burnt   in    their    childhood,    without 
receiving  the  sanctificatioD?  obtain  gratification  from  scattered 
food  and  water  falling  from  a_ broom  (ta).    The  other*  obtait* 
their  gratification  from  water  that  falls  when   the  Brahmanai 
rinse  their  mouths   or    wash    their    feet    (13).     Thus    the 
ancestors,  of  the  persons  who  perform   duly  the   Srajtdkas 
born  in  other  specie^  arc  gratified  by  the   food  or  waterf 
piire  or  otherwise',  that  is  cast  by  the    sacriftcer  or   the   twice* 
born  (14),    If  one  perform sf  the  Sraddha    of  his  anccitoc 
with  money  obtained  ^from  another  then  tl^e  ancestor,  Hrn  in 
the.ocjder  of>  Chitndalaf  or  Punkas,    finds  gratification   tli^re- 
from.    Thus  my  cbi)<}^  anceators  borq  in  other  are 

gratified )  with ;  meats  and   drinks  that  are  offerad    by    hit 
kinsmen  at  the  time  of  a%  Sraddha  (15—16).    The 
manes,  in  numbers,  obtain  gratification,  from    drops  of  tfater 
aDbd  particles  al  fq$d  which  the  kindred  cast  on  the  occasion 
«f  %e  performance  of  Sradfttui*  (17}..  "  So  a  person  should 
4ife.  wJth,  devotion,  perform  a.  SnMAa^  even  with  herbs ^ 
being  performed   no   one,   born  in  the  ra.ce, 
*  That  wbick-  is  of  ered  alter  ty*  Is 


privation  (i  8).    I  shall  novfr  describe  to  y<Jii   the   proper  tittle 
ftfr  the  performance   of  Mttfa   and  Nait&itlika  rites  by  ttien. 

Lfst&ft  tb  the  procedure  thereof  deifcribed  by  mb  (19).  On 
the  wane  of  the  Moon  SrSddha  giitiuld  tie  performed  diking 
UiK  day  of  the  New  Moon  as  also  ctaring  the  eighth  lunar  day 
#f  thft  dark  half  of  the  month,  do  you  hear  from  me  of  the 
tfptfonil  seasons  (for  It)  (20),  If  an  excellent  Br&hmaheL  is 
^ecwr€d  and  if  the  articles  for  the  Sr&ddha  are  procured, 
0  rtff  son,  a  Sr&ddha  .should  be,  of  one's  own  accord,  celebrft* 
t^d;oti  the  ecclipae  of  the  gun  or  moon  during  a  half  year, 
fiuridg  the  equinox,  during  the  course  of  the  sun  through 
tie  Zodiac,  oti  the  Appearance  of  an  evil  omen,  00.  tht 
vision  of  an  ftvil  dream,  tin  the  ascension  of  the  natal  star, 
bt  during  the  malign  influence  of  any  planet  (2f — -22). 
Aft  educated  person,  a  Shratrio,*  a  Yogi,  one  versed  in  the 
Veda«  and  stinging;  the  Yytstha  Saman,f  one  versed  in  three 
Nttehikcta$,\.  one  who  is  vorsecl  in  the  fhrre  Afadhus^  the 
SttJ>&rnft.\'\\  attrl  the  KIX  AHgtfsfH  n  daughter^  tion}a  priest 
a  fton-iti-taWf  A  »iHter*H  son,  a  fathnr-in-Kivv,  one  who  if 
tegagod  in  the  perforntance  of  five*  fire  ritual*,  one 
itt  asceticifinti,  a  mothcr*»  brother,  a  penton  devoted  to  his 

i^  a  di*lcipl«%  a  wifrV  brother,  and  a  relative,—  all 

twice-bom   on«*H  uf«t    rcHwprtertt    to    perform    the 
(23~2S)«    A  twicc»horn   one,  my  sort,  who  has  not 
drahmtichnryyi't,   who  in  who'  hit 

wfto  ha«  not  the  natural  nuinber  of  limbs,  Who  Is  born 
6f  a  twice'ttiarrim!'  ffHii?ili*t  who  b  without  an  who  i§ 
UMi  child  ol  ii  female,  hibbtnd  is  living  or 

*  A  pewosfl  ¥ff*tt*ii  tw  flit*  *itiiil|  of  lliii  Vftila*, 

t  A  portion  of  ttip&Miwt  VrtU,  the  raclutibn  of  wlikh  at  a' 

^«rfi 
t  Till*  ttorva  U(mnUb*i<U  «|  Nftclttk«u. 

f  Tilt  ilirt*r  t  in*t«ir4  til  i|itfitti«i4i  lit|iinrt, 

|  Thj?«t  til  litnl*  li«t  rrftatr*!  by  I!ralim*tlik4»  «nd  includet]   in  tint 

tttion  of  water  t*i 
f  Slk  of  ttMtfftiitg* 


11 


14° 


MARKANDEYA 


of  a  woman  whose  husband  is  dead,  who  has  Injured  Ms 
friends,  who  has  diseased  nails,  who  Is  Impotent, 

who  is  possessed  of  dark  and  twany  teeth,  who  has  ati 
ugly  form,  who  has  been  imprecated  by  his  father,  who  is 
crooked-minded  or  malicious,  who  sells  soma^  who  has 

sullied  his  daughter,  who  practises  medicine,  who  ha$ 
forsaken  his  father  and  preceptor,  who  teaches  for  remunera- 
tion, who  is  an  enemy,  who  is  the  husband  of  a  widow, 
who  has  renounced  the  Veda  or  fire,  who  is  married 
to  a  girl  of  twelve  who  has  attained  her  puberty,- who 
1  |s  stained, — these,  as  well  as  other  twice-born  ones  guilty  of 
transgressions  should  be  forsaken  at  the  performance  of  the 
funeral  rites  of  the  ancestors  (26—29),  The  above  mention- 
ed  best  of  Brahmanas  should  be  invited  on  the  previous  day 
-and  should  be  engaged  in  ceremonies  for  the  ancestral  manes 
and  celestials  (30),  These  should  keep  in  restraint  alt  proper 
sities  as  well  as  he,  that  is  to  perform  the  Srftddha, 
The  ancestral  manes,  of  a  person  that  visits  a  woman  after 
••distributing  gifts  in  a  Srlddha  and  taking  his  meat,  lie  on 
his  semen  for  a  good  month  (31).  The  ancestral  manes,  of 
a  person,  who,  after  knowing  a  woman,  bis  meals  or 

goes  to  a  Sraddha,  live  on  semen   and   urine  for  one  good 
month  (32),    Therefore  a  wise  man  should  first  invite  people. 
Even  if  (Brahmanas)  are  not  had  on  that  day,   those  who 
•have  associated  with  women  must  be  renounced  (33),    After 
gratifying  them  with  salutation  a  person  should  attentively 
feed '  the  self-controlled  ascetics,    arrived  in  due  time    for 
(34).    As  the  dark  half  of  the  month   is   more  liked 
by  the  ancestral  manes  than  the  light  so  is  the  afternoon 
more  liked  by   them  than  the  morning  (35).    Adoring  duly 
'•with  welcome  the  invited  guests  in  the  house  he  should,  with 
purified,  make  them  take  their  seats,  after  they  have 
rimmed  their  mouths  (36),    In  a  ceremony  for  the  ancestors 
an  odd  number  of  educated  Brlhmanas,  and  in  a -ceremony 
for  the  celestials  an  even  number  of  educated 


power,  may  engage  a  single  Br&hmana  both  in  the  rites  for 
ancestors  and  celestials  (37),  This  is  also  the  procedure  to  be 
adopted  in  rites  performed  for  the  ancestral  manes  on  the 
mother's  side  as  also  in  Vaishwadevas*  Some  people,  if  they 
like,  may  adopt  a  different  procedure  in  these  ceremonies  (38), 
Rites, for  the  eclestial8,should  be  performed  by  a  person  with  his 
face  towards  the  east  and  the  rites  for  the  ancestral  manes  with 
•his  face  towards  the  north.  This  is  also  the  practice  in  the 
rites  for  maternal  ancestral  manes  as  laid  down  by  the  wise 
(39)*  Having  handml  over  Ku$a  for  seats  a  wise  man  should 
adore  them  with  Arghya  etc  ;  offering  a  rope  of  pack  thread 
a  wise  twice-born  on<%  with  their  permission,  should  invoke 
the  deities  with  Mantras,  Having  offered  an 
containing  barley  and  water  on  behalf  of  the  Vishwadcv&s 
one,  after  dedicating  garlands,  incense >  iarnps,  and  water, 
should  perform  all  the;  crr<rmonics  for  ancestral  manes  on  the 
right  side  (40-*4J),  Then  offering  a  double  quantity  of 
D&rbhb  and  with  their  leavt*  a  wine  person  should  in* 

voke  his  Ancestral  mane*  with  the  recitation  of 
(43)*    0  great  one*,  of  gratifying  his 

he  should j  on  tint  right,  ckclieitUt  an  of  barley  mixed 

with  sesame  (44).      Thereupon   commanded  by  the  twice- 
born  to  celebrate  the  lire  rite,  with  saying  "  Do  if*  he  should! 
as  directed,  offer  to  the  lire  rice   devoid  of  curries  and 
(45)*    (Then   Maying)  "To  the  bearer   of   Kavya  (offering  of 
food)  fire— -SwabaM  the  first  oblation  should  he  offered*  (Then 
saying)  "To  the  Moon   having   Pitriu— •  Swaha"   the   second 
oblation  should  be   offered.    Then   what  remain*,  after  the 
oblations  have          off  it  red  t  tthould  be  made  over  to  the 
sels  of  the  twice-born   (4(1— 47).    "  Do  you  to  your 

on  these1*   with  words  spoken  to  them  lie 

should  duly  to  them  the  food  placed  in   their 

(48)    And  they,  as  destired,  will  intently  and   silently 
the  food  (49)*    Tempting  them  gently  am!  casting  off 


a  nten  should  gradually  offer  them  the  food  mdst 
by  them  (50).  Hfe  Should  then  tecite  the  Matitrns  that  ate 
capable  of  shying  the  Rakshastas,  and  then  scatter  dti  earth 
s^fcds  as  well  as  white  mustard  for  them,  for  thelg 
iriariy  impediments  in  a  Sraddha  (51).  Then  h^  should 
the  Brahmana§  saying  «'you  have  been  gratified  witl 
Mtritrdus  and  delightful  food"  &nd  they  should  teply  "we 
fcflLre  bfc£rt."  Thert  permitted  by  them  a  tn&ft  should  stattet 
tide  all  o?er*  the  ground  and  duly  offer  Water  for  ringing  thcit 
n  with  their  permission,  he,  restrMtting  hi*  bddy, 
arid  wo^ds,  should  make  a  funeral  cake  containing 
a*id  phtce  it  on  a  .D&rltto  on  the  ^outherrt  sid€, 
near  the  leaving,  for  his  ancestral  manes  (52-*-*54).  Tteft 
with  a  concentrated  mind' he  should  offer  theto  wniet1  fttwtt 
•.the  swcred  vessels  belonging  tor  the  ancestofs-^he,  whd^  0 
.pfince,  performs  ivith  devotion  a  sacrifice  on  behalf  of  ftfte 
ateestral  nita«ie$  (55).  Then  inf  the  same  way  offering  dely 
' Pin£&&  fof  the  ancestral  wanes'  on  hi^  mother's  side  It  sbtould 
crffetf  water  for' rising,  together  with  perfumeries,  gi'rlain-di  *te* 
(56)  the'n  co'A'ftfrrirtg  oipon  thttti  ^fts  aceofdirtg  to  hi* 
power  lie  should  say  "  may  this  prove  an  agMedbfo 

on"  their,  being  gratified,  ^y'rrtg  "So'  be  1"  he  should 
tBttn  recite  the  V^i$k^ad^d  Mtotras-^^O  VishwaidaV^ 
fee  you  pfeasedt    May  you  fairiweir.'1'    And5  afte* 
sdi'd-  rSo-be  it"'  he  ihtottld  pray  fof  their  (5f-w|8); 

That  v^it'h'  sweet  wbtd's  and  srftitln'g  thcliii"1  fev^reritiall^  Ihl 
them.    They  mttSt  fee  fdltovt&l  t*  tie1  dte6^ ; 
whea  they  shall  bid  him  adicm  he  dHoufd  bacf  (59)* 

,Tfieil  At  daify  ritfes  shoulU  be  petfonjrt«d  and  tfctf 
his  guests.    Sdm^  ^dod:  people  gfct 
Fbr"  their  pattrii'al  (66).    Oilers1 

should  tt-ot  be  peffotme'd''  fof:  th'ettl    The  rertaitting 
«<»*ottialbtf  gbtoier  Ardtigli  in*  tHe  afohisaid'  urtty. 
say  tlterc  te  nd  necessity  df  separate?  cooking  in  paternal  rlte'% 
white  sfcecdrdttigffo  otttew  it  must  b©  done  (6iX    TEcn  a 


should  taKe  inai  rice  aiong   witn  ms  servanti,     u-  you 

Conversant  with  piety,  in  this  way  or  in  any  other  way  you 
should  attentively  perform  (he  Srftddha  of  your  ancesttat 
tnanea,  so  that  the  leading  twice-born  ones  may  t>e  gratiiect 
(62—63).  I«  a  Sr&dclha  three  things  are  sacred!  a  maternal 
grandson,  a  Kate-pa*  and  the  se&mium  ;  and  three 

according  to  the  leading  Brahmnnag,  are  to  be  cast  off,  viz 
angecf  walking  and  hurry  (64),  My  son,  in  a  Srldclba  silver 
are  best  and  silver  should  be  seen  and  given  away 
(65).  It  Is  said  on,  earth,  Swadftd  was  milched  by  the  ances- 
tytali  manes  with  a  silver  vessel ;  therefore  the  silver 
is  acceptable  to  them  and  it  Increases  their  delight  (66)* 


CHAPTER    XXXtl. 


M 


sitd*— Hear  now  with'  reverencey   0    my 
aon^  as  to  what  should  be  procured  lor  and 

should  he  given  tip  cm   their  behalf* 

their    gratification    (i).    By    living  on 
clarified  butter  onu  the  for^  a 

and  by  living  aw  and  fish  for  a 

couple    of  months    (j)»     Dm*rvft  brings-  the 

grttifieation  of  paternal    mniies  for  montht ; 

them  for  four    months  (3)*    BirdV 
(nourishes)  them  for   five  months  and  boar's  for  si» 

montlis ;  for  months ;   Bna'sft  for 

*  The  tlgth  Mtthurtu  or »  pwikmoC  Iht  day*    tt  it  an  tUgibl«  tlmt  for  the 

|tifofw»tt«t  of  ritm  for  Itit          *, 

ittr,  ;       ^ 


144 


M/U<KANOEYA 


eight  months  (4),  Ruru's*  flesh  certainly  gratifies  them  for  rrirre 
months  and  Gavaya'sf  flesh  for  ten  months  (5),  Mutton  gratifies 
the.-'  paternal  manes  for  eleven  months 'and  cow's  milk  or 
Payaca  far  twelve  months  (6).  My  son,  the  flesh  of  the 
rhinoceros,  black  hares,  honey,  flesh  offered  by  a  daughter  or 
any  descended  from  the  same  line,  Gaitri$uta%  or  Srftddha 
performed  at  Gay^— these  undoubtedly  encompass  the  eternal 
gratification  of  paternal  manes  (7—8)*  (3),  Raja* 

shyamaka  and  as  well  as  Pr&satikat  Nivaraf 
these  various  sorts   of  rice  are    agreeable   10  the   paternal 
manes  (9).    Besides  these,  barley,  Vrihi  rice,  wheat, 
Mudagat  mustard,   Pryangut  Kovldara  can 

also  bring  about  their  gratification  (10).  Maka/a,  Jtaja* 
mansa,  Knuviprusika  and  A/asuru  should  not  be  in  a 

Sraddha.  Garlic,  turnip,  onion,  carrot,  powdered  barky 
mixed  with  cards,  any  thing  devoid  of  color  and  moisture, 
Gandharika,  the  bottle  gourd*  salt  treacle  and  red  exudation* 
should  be  discarded  in- a  Srftddha.  Things  got  by  bribe,  from 
a  fallen  person  or  obtained  by  money  exacted  unfairly  by 
'marrying  one's  daughter,  are  to  be  eschewed  in  a  Srlddha. 
Water  that  gives  out  bad  odour  or  that  is  frothy,  that  is  small 
in  quantity,  from  which  a  cow  not  obtain  gratification, 

that  has  been  got  at  night,  that  has  rejected  by   every 

one,  that  is  unfit  to  be  drunk,  thai  has  sprung  in  a 
should,  my,  child,  be  always  eschewed  in  for   paternal 

manes  (u— 16).  A  deer's  milk,  goat's  milk!  camel's  milk, 
that  of  an  animal  with  a  single  hoof,buffaloe'»  m\Xk$Chamaru*$ 
milte,  the  milk  of  a  cow  within  ten  days  of  her  giving  birth 
to  a  calf,  milk  that  has  been  got  by  stying  "Do  you 
give,  me  milk,  for  my  father's  ceremony  should  not  be 
a  Sraddha,"  The  earth  of  a  spot  that  out 


*  Another  kind  of 
t  Another  ki«d  of  deer, 
|  A  Wad  of  Sraddha 
|  A  dtoh  near  a  well. 


.MARK AND EYA 


'45 


b^d  "smell,"  that  is  filled  with  worms,  rough,  or  burnt  by 
fire,  that  is  full  of  disgusting  and  vicious  sounds,  must  be  es- 
chewed, in  Sraddha  (16 — ^19),  Those  who  have  disgraced  the 
race,  those  who  have  engaged  themselves  in  injuring  another's 
family,  those  that  are  nude  and  that  are  sinful,  injure  -cere- 
monies for  ancestral  manes  by  their  presence  there  (20).  An 
impotent  one  cast  off  by  his  parents,  a  cock,  a  wild  boar,  a 
dog  and  Rakshasas  despoil  a  Sraddha  by  merely  looking  on  it 
(21).  Therefore  well  guarded  by  people  should  a  householder 
scatter  sesame  seeds  on  earth.  By  doing  this,  0  my  son, 
-protection  in  Sraddha  is  obtained  by  both  the  parties  (22).  A 
person,  impure  for  the  birth  of  a  child  or  by  the  touch  of  some 
tmclean  animal,  a  valetudinarian,  or  a  fallen,  an  impure 
person  cannot  bring  on  the  nourishment  of  a  paternal  grad- 
fathers  (23).  A  woman,in  menses,  should  not  be  seen,  on  this 
occasion;  one  with  his  head  shaven  as1  well  as  a  drunkard 
should  also  be  avoided  by  a  sacrificer  (24).  The  food,  that 
Jias  been  polluted  by  the  touch  of  hair  or  worms,  that  has 
jjeen  looked  at  by  the  dogs,  that  gives  out  bad  smell,  that  is 
irfeale  or  that  has  been  touched  by  the  wind  of  the  cloth,  must 
be  eschewed  in  a  Sraddha  (25).  Whatever  is  dedicated 
reverentially  to  the  ancestral  manes  in  their  name  and  gofraf 
becomes  their  food.  Therefore  in  a  ceremony  for  the  manes 
selected  articles  should  be  duly  kept  in  a  vessel  with  the 
object  of  affording  gratification  to  the  ancestral  manes 
(26—27),  A  learned  man  should  entertain  Yagis  (at  a 
Sraddha).  Because  the  ancestral  manes  are  the  receptacles 
of  Yoga  they  should  always  be  entertained  (28).  If  a  single 
Yogi  is  entertained  in  the  place  of  thousands  and  thousands 
©f  Brahmanas,  he  delivers  the  sacrificer  as  well  as  those  who 
feed  like  a?  boat  which  carries  people  in  a  river  (29).  The 
Bmhmavadins  chant  a  hymn  which  had  been  sung  by  the 
manes  in  honour  of  the  king  Aila.  "When  shall  such  a 
food  son  be  born  to  us  who  will  offer  for  us  funeral  cakes  on 
tfee  earth  out  of  the  leavings  of  the  Yogis,  or  for  affording  urn 
19 


,,j46  -MARKANDBYA  PURANAM. 

gratification   every   month   in    Gaya  offer  us  excellent 

in  the  shape  of  rhinoceros,  black  herbs,  tiladhyas  or  Krisara 

(30-^-32).     In  offering  food  in  the  Vaishuwdcva   and   Saumya 

ceremonies  the  flesh  of  the  rhinoceros  is  considered  as  the  best 

HavL    When  we  get  the   flesh   of  a   rhinoceros   having  no 

horns  we  feed  on  it  so  long   as  the   sun  is  in  the   sky*1  (33), 

On  the  thirteenth  lunar  day  of  either  fortnight    when   Afagh& 

is  in  the  ascendant  one  should  perform  the  Srfulclba  according 

to  the  prescribed  ritual.     And  during   the  southern  solistice 

P&yag-aTnixt&vt\l\\  honey  ami  clarified  butter  should  I  Coffered 

(34).    With  a  view  to  accomplish   It  in  object   ami  liberate 

himself  from  sins,  a  man,  my  sew,  should   reverent  Sally   adore 

his  ancestors  (35).    When  the  ancestral   manes   are   pleased 

with  a  SrSddha  they  make  Kar/tf,  Kudras,     Adity&3%    start, 

planets  and  other  constellations  favourably  disposed  toward* 

'  the  people  (36).    When  the  ancestral  manes  are  pleased  with 

SrSddha  they  confer    longevity,   wisdom,    riches,    teaming 

heaven,  liberation   ami   happiness  as   well  m  kingdom  (37), 

Thus,my  son,  I  have  described  all  about  the  Srftcldha  ceremony 

I  shall  now  describe-  la  you  the  lunar  driyg  rcgardirtg  K&myt 

SrSddha  (38), 


CfUBTE-R  XXX  III. 


saidr-WTbe  fimt  day  of  ilm  fight  half  of  thf 
Month  is  auspicious  for  the  acquirement  of  ricbes,  the  second 
the  third  (or  obtaining  boonai  and  the  fourth 
destruction  of  enemies  (i\    The   fifth    give* 
fortune  amd  the  sl»th   honor,    The  gifcn  tint 


MARKANDEVA 


maey  over  his  own  people  to  a  man  and  the  seventh  finished 
intellect  (2).  The  ninth  confers  on  him  wives  and  the  tenth 
the  accomplishment  of  all  his  objects.  One,  performing  a 
Sraddha  on  the  eleventh  day,  acquires  a  knowledge  of  the 
Vedas  (5).  One,  actor! itg  the  ancestral  manes  on  the 
twelfth  day,  gains  victory,  children,  Intelligence,  cattle, 
independence  and  nourishment  (4).  If  tnati 
performs  with  rice  the  Sr&ddha  of  his 
aftolftral  .manes  cm  the  thirteenth  day  he  certainly  comes  by 
:  a  tohg  lite  and  riche*.  A  man,  whose  ancestral  manes  died 
id  youth  or  were  *tatn  by  weapons,  should,  to  gratify  them, 
perform  their  riten  on  the  fourteenth  day*  A  man,  celebrating 
with  care  and  purity  the*  Sr&ddha  of  his  father  on  the  day  of 
the  new  moon,  obtains  all  objects  and  eternal  heaven,  A 
man,  by  adoring  his  ancestral  manes,  on  the  ascension  of 
Kirttik&t  attains  to  the  region  of  the  celestials  (5—8).  One, 
desirous  of  offspring  (should  perform  It  under  the  influence 
of)  Rohini  ;  one,  by  performing  it  during  the  influence  ot 
Saumya,  attains  energy*  A  person  acquires  heroism 
by  performing  it  during  the  influence  of  Ardra  he  ob- 

tains land  by  performing  it  during  tttt  influence 
(9),    By  performing  the  the  influence 

of  lie  nourifthcnent  by    celebrating  it 

during  the  influence  of  he  worthy     mm, 

During  the    influence    of  ho  the  lead  of  hi* 

kinsmen  and          fortune  in          of    Phalgum  (id),    During 
the  influence  of  mm  benxm**  liberal  and 

.  gets  offspring ;  and  atiicifit  performing  tint  SratfMa  during  the 
of  to  exccllctnce!  (n).  Under 

of  one  heauliful   mud 

cliWrei.,  '  prosperity    in  tradci  and 

the  accompIiMiitn«nt  of  the  of  having  mm*  (13). 

fofming  (lite  during   the   influcmcct  of) 

one  to  the  dignity  of  lord  1'aramount,  suprcmm7  under 

^te  01  and  health   during 


H'!"'1 

.H'-'i 


H8* 


MARKANDEYA  PURANAM. 


of  Mala  {i$) •  During  the  influence  of  Ash&ra  one  obtains 
fape,  and  immunity  from  grief  during  Uttara  ;  during  srhvan®. 
excellent  regions  and  great  riches  during  Dhanuhthh  (14). 
By  .performing  the  ceremony  in  abbijit  one  becomes  versed 
in  the  Vedas  and  by  doing  so  in  varuna  he  becomes  a  master 
of  medicine ;  ajevM&  in  prausthapada  and  the  Posterior  gives  . 
infantry  (15).  In  Revati  one  gets  metals  except  silver  and 
gold  and  horses  in  Atwnis ;  and  performing  the  Srhddha  in 
Bharani one  obtains  good  length  of  life.  Thus  knowing  the 
truth, one  should  perform  the  Kamya  Srhddha  during  the 
ascendancy  of  these  stars  (16), 


CHAPTER  XXXIV, 


LADALASA  said  *~ Thus,  my  child,   the   deities,  ances*; 
tral  •  manes,  guests    and  friends,  -  goblins,  servants*,   beast*, 
birds,  ants,  beggars,   suppliants  and  persons   living   in  the 
house  be  entertained  with  Hawya  and  Kanya  and  rice,  by  a 
pious  householder-  of   virtuous   ways*    One,    neglecting  the 
Nityam&Naimittika  rites,  is  visited  by  sin  (1—3),    Alarka* 
said :— "  Mother,  you  have  described  to  me  Nifyat  -ffaimittika  * 
vto&Nitya  Naimittikat  these  threefold   rites,  the  duties  of  a 
person  (4),    0  you  born  in  a  great  race,  I  wish  to-  hear  of 
the  righteous  Vays  by.  which  a  person  secures  happiness  botlii 
fa  this  worlJ  and  k  Mie   next  (5)."  ,  Madalast  said.;— "A  ^ 
•  should  always  observe  the  rules  of  good  conduct  i 
a,  devoid  of  righteous  conduct,  does  not  obtain  happl* , 
Mn-thiswprld  and  in  the  next  (6),     Sacrifice,  gift 
"I  earth  of  a  man,  who  acts  by  duFreg&rd«; 


1UARKANDKYA   PUR  ANA  M.: 

tag  t*ie  rules  of  righteous  cflttduct,  'do  not  lead  to  lib  well-': 
being  (7)'  An  unrighteous  person  never  Iiv?s  for  a  good  . 
length  of  time,  A  m;ui  should  always  exert  himself  to  act  • 
righteously,;  righteous  conduct  removes  ill-luck  (8).  I  will, 
0  my  son*  describe  to  you  the  nature  of  righteousness.  . 
Listening  to  it  with  wlioic*minded  attention  do  you.  observe 

it  (9)* 

,   Every  householder  <  should    endevour   to    accomplish   the  • 
threefold  objects  of  life.     If  a   householder  in   this,  - 

be  achieves  success  both  in  thw  world  and  In  the  next  (to)*  * 
A  self-controlled  man  should  amass  a  fourth  of  what  be* 
earns  for  securing  hi*  well-being  in  the  next  world  ;  he  • 

spend  half  for  maintaining  himself  AH  well   as    for   performing  , 
fiitja  and  Ntti**ittik&          (n).    The   remaining  one-fourth  , 
of  his  iticame  should  be  multiplied  as  the  capital  for  his*   own.-  . 
self.    If  a  person  behave;*  in    this   way,   my   son,    his  wealth 
bears  fruit  (12),     In  the  «am«  way  a  learned  man  should  accu- 
mulate hiit   religiouH   merit    for   washing   off  his  sina,     Di«-  - 
interested  piety  fruit  in  the  next   world   and  interested* 

ia  this  (13).     From  fear  of  meeting  with  obstacles  . 

practise  both  interested  disinterested  piety,  so         they  , 

may  not  enter  into  conflict  with  other*  has 

been  described  a*  twofold  which   never  with   three 

other  objects  of  life  (14)*  Think  of  all  as  dependent  upon-  , 
each-other*  LUtect,  I  ROW  righteousness,  etc**., 

as  independent  of  one  another  (15!*  Virtue  and  morality  . 
is  dependant  upon  itf  do  not  eltuft  with  profit*  As  ii  .j 

divided  into  two  kinds  by  its  conjunction  with  these  two,soa!so  ; 
virtue  and  profit  divide  themnrlves  in  combination  with  - 

(16),  One  gel  up  it  the  Atuhurtta*  and  > 

kiiniclf  in  the  cont«tmplnti(m  of  virtue  and  worldly  profit  and  • 
•th6  pains  of  which  they  are  the1  roots*,  and  in  understanding* 


*  A  day  ftttttmttng  to  tli«*  iiiwitis  I*  divided  into  thirty  Mttfarttag. 
lit  m»  tlm  I*  tirnkitM,  whtaH  is  f*t  far   contttmptatian 

.  .    :  . 


iijQ  UtARKANDEYA  PURANABI. 

the  true  meaning  of  the  Vedas.    Then   rising  up,   concetrat- 
ing  his  mind,  purifying  himself,  rinsing  his  mouth    and  Bitting 
with  his  face  towards  the  east  one  should  finish   hi*   morning 
prayers  (Sandhyfc)  while  the  stars  are  $till  visible  in    the  sky 
and  his  evening  prayer    while  the   sun    is  yet   shining.    One 
should  never  disregard  it  in  peaceful  times  (17—19).    O  my 
son  (at  this  time),  one  should  avoid  evil  talk,  falsehood,  rough 
words   and    the    reading    of    books    containing    pernicious 
doctrines,  evil  discussion   and  impious  service:  (19).     Having 
controlled  himself,  every  morning  and  evening,  lie  should  offer 
oblations  to  the  sacrificial    tire.     He  should  not   look   to  the 
solar  disc  at  sunrise   and  sunset  (20).     Arranging  the  hairs, 
looking  in  a  mirror,  cleaning  the  teeth  and  offering  watery  ob- 
lations to  the  celestials,  should  be  performed  in  the  early  part  of 
the  day  (21).    One  should  not  pass  urine  or  excreta  on  a  road, 
{passing  through  a  village  a  dwelling  house,  a  holy    jtpot  or  a 
field  or  a  cultivated  land  or  a  pasture    (22)*     Ont;  should  not 
cast  his. looks  upon  a  nude  woman  who  is  another's  wife  or 
on  his  own  stool.    And  one  should  not  see,  touch  or  talk  with 
a  woman  in  her  monthly  course  (23)*    A  man  should  not  pass 
urine  or  excreta  in  water,  nor  should  he  know  a  woman  there* 
A  wise  man  should  not  sit  on  excreta,  urine,  hair,   ashes*   pot* 
sherds,  chaff,  embers,  bones,  torn-out  cloth,   a   rope,  a  road 
and  the  ground  (24—25),  First*  adoring  according  to  his  power 
ancestral  manes,  celestials,  men,  and  ghosts  a  householder 
should  afterwards  feed  himself  (26),     Sitting  with   his   face  to 
the  east  or  north,   he,  purifying  himself  and  controlling    his 
speech*  should  rinse  his  mouth,  and  then  folding  his  knees  he 
should  sit  down  and  take  the  rice  with  his  mind  concentrated 
<oa  (the  act  of  eating)  (27).    Without  provocation  a  wise    man 
sfecwld   not   give   out   the    shortcomings  of  another  and  he 
dtypld  toot  take  salt  that  is    seen  And  ©verhot  rice   (aft).    A 
self-controlled  man  should   not  '.pass  urine   or  excreta  while 
watkiug  ©f  sitting;  nor  dhbuld  be  take  anything  after    having 
rinsed  his  mouth  (29),    While  impure  for  his  taking  food  lie 


MARKANDEYA  PURANAM. 


151 


tdioukl    not   converse  or    read    the    Vedas    or    totich  kine, 
'BcShmanaS)  fire  or  his  own  head  (30).     He  should  not,  of  his 
own  accordi  see  the  sun,  the  01000,  or  stars,  and  should  avoid 
a   broken     seat,    bedstead     or    vessel  (31)*     Showing  his 
reverence  by  rising  up  he  should  offer  seats  to  his  preceptors, 
should    task    with  them    favourably  and  follow  after  saluting 
them ;   he   should   never   speak   to   them  unfavourably    (33)* 
.A  wise  man  should  not  take  bis  food  or  worship  the  celestials 
with  a  single  cloth  on,  should  not  make  bearers  of  Br&hamans, 
.pass  urine  on  lire  or  bathe  or  lie  down  in  a  state    of    nudity  ; 
•nor  should   he  itch  his  heads  with   both   the  hands  (33—34). 
Persons  should  not  bathe  or  always  wash  their  heads    without 
any  cause,  or  rub  any  limb  with  oil  after  having  washed  their 
heads  (35)*     He  should  not   recite  the  Vedas  on  interdicted 
days  and  should  never          urine  before  Brlhmanas,  fire,  kine 
and  the  sun  (%}G).     Facing  thtMiorth  in  the  clay  and  the  south 
In  the  night  should  a  parst>nf  with  ca»e,  pass  urine  or  excreta 
at  a  spot  free  from  disturbances  (37),    One  should  not  com- 
municate (to  others)  the  wrong  doings  of  his  parents  and  he 
should  pacify  them  when  tlify  an?  angry*    iie  should  not 
if  my  other  mat*  III  of  (38).    One 

'way  far  a  Ur&hmana,  a  king,          stricken  with 
more  leurmttl  than  himself,  a  wife,  0nc 

although  a  junior,  a  dumb,  a  blind*  a  man,  a  mad  man,  a 
drunkard!  a  hawed,  an  boy  and  a  fallen  person  (39— 4&)t 

A  wise  mat*  should  a  temple,  a 

Ing  of  the  four  one   more  learned  than  himself,  a  pre- 

ceptor and  a  celestial  (41),    One  should   not  use  the 
cloth  or  gftrtattcl,  by  should  discard  the 

holy   thread,  the    water-pot  (belonging  to 

Mother)  (41)*    One  from  profusely  smearing 

the  with  oil,  connection  on  the  eighth,  four- 

teenth or  fifteenth  lunar  day,  or  during  a  Parva  (43)  A 
sensible  man  nhouUi  not  tat  utrr  tching  out  his  l<*g*  and  ft  H  ; 
one  should  not  cast  lib  feet,  nor  should  he  wt  with 


.MARKAKDEY*  :PURA'NABt. 


Jegs"  (44).  '  A  wise   man   should  avoid   cutting  another  to  the 
.-quick,  giving  way  to  anger  or 'proving  cruel  to  any  one.     He 
should  not  brag,  attach  too  much  importance    to  himself  and 
avoid  harsh   words  (45).     He   should   not  mock   at  an   ign$- 
,rant  man,  a  'mad  man,  onte  in  difficulty,   or  deformed,  a  magi- 
cian,  one  of  defective   limbs,   one   having     additional  ones 
(46),    He  should  not  inflict  punishment  on    any   one   else   or 
on  his  son   and   disciple   under   instruction.     A  wise   man 
.should   not    drag  his    seat    with   his  foot  (47).      Sanyaw^ 
\Krtgara  and   meat   should  not  be  made  ready  for  one's  own 
.self.    Entertaining    his*   guests    both-   in    the    morning  and 
evening  he  should  afterwards  take  his  meal  (48).     Restrain* 
.ing  his  '  words  a  man   should   cleanse   his  teeth  with  hist  face 
towards,  the   east  or   north,    And   as  a  rule,.  O  my   son,  he 
should  discard  a  tooth-brush  made  of  forbidden   wood  (49)* 
.One  should  never  sleep  .with  his  bead  towards  the  north  or 
•the  west;  but  one  should  lie  down  wkh  his  head  towards   the 
south  or!  east .(50).    One  should  net  bathe  in  foul  water  o* 
in  the  night.    A  person  should  bathe  at  night,  only  when   the 
.ecclipse  takes  place,  (51),    After  bathing  a  man   should  not 
-rub  his  body  with  his  cloth  or  hands  <r  nor  should  he  toss  about 
-his  .hair' or  cloth  (52).    Before  bathing  a  wise  man   should 
never  besmear  his  person  with  unguents,  nor  should   he   put 
on  a  red   or  black  cloth  or  one  of  many  colors  (53),    One 
.should  not  wrongly  use  his  scarf,  cloth  and  ornaments.    One 
.should,  throw  away  a  cloth  greatly  worn*  oat  ami  having 
»jno  ends  (54).    My  child,  'one  should   never  take  rice  con* 
.taining  hair  •  or  worms,  trodden  upon;  that  has  been  seen  or 
•licked  by  a  dog,  that  has  been  vitiated  for  its  being 

.extracted/the  flesh  of  the  back,  meat -not  consecrated;  or  that 
should  be  "rejected,  or  salt  placed  before- "(55—56).  O  my 
*0*>  .rice/  that  is  state  or  mapy -days  old, .  should  be  -rejected, 
as'wtll  as,  0  prince,  cakes,  herbs,  sugercane  or  milk,-— of 
flash-— }f  the  preparation-  thereof  has  stood  over  for  day% 
*  *  It  may  ateo  mean  polluted.  The  uvord  la  the  tact  Is  Ap^t^"  *"*"""* 


MAkKANbfeYA 


Should  be   avoided.   One  should  avoid  lying  dowh  at  surprise 
and  sun-set  (57—58).     One  should  not  lie  down  after  bathing) 

•  'sleep  sitting  or  lie  down  absent  minded*  A  person  should  not  sit 
down  on  a  bed  or  on  the  ground  sounding  it  (59),  He  should  not 
eat  with  one  cloth  on  or  while  speaking  or  without  giving  away 
.ft portion  to  the  spectators.  After  bathing  in  the  morning 
attd  evening  a  person  should  take  his  meals,  according  to 
the  injunction  (60).  A  wise  man  should  not  visit  another's  wife* 

:  The  intercourse!  of  a  man  with  other's  wives^  destroys  Jstkd 
ind  furtta  rites  and  longevity  (61).  There  m  no  other  thing 
fo  the  world  which  50  much  destroys  'the  longivity  of  a  man 
is  is  his  intercourse11  with  moth*  r'n  wife  (62).  A  matt  should 
adore  the  d«ities,  perform  the*  lire  rit««  and  make  obeisance  to 
elders,  After  properly  rinsing  his  mouth  a  man  should  take 
hift  food  (63).  Taking  with  reverence  pure  water,  free  from 
foam*  bad  smell  and  dirt,  one  nhouM  rinse  his  mouth  tlwre- 
vrith  facing  the  east  or  the  north  (64),  A  man  should  not 
take  earth  from  uwhr  the  water,  from  lib  homefitead,  from 
ttt  ant  hill,  horn  the  hole?  of  \  rat,  or  from  clay  Mi  per- 

forming the  act  of  ptu ideation  (65),  After  Attentively 
wishing  hin  hand*  and  feet  unit  sprinkling  he  should 

sit  folding  htn  knt*i*H  in  ward  and  *iip  the  water  or  four 

times  (66).    Rubbing  twiin:   th«  corner*  of  his  month,   the 
cavity  thereof  and  tip*  head,  h<%  bring  purified,  should  perform 
tie  ceremony  after    duly    nipping   wat^r  (67),      A 
should  always  r^gardfully  perform  the  ceremonies  for  the  del* 
tleif  and  dc*p«i(ted  msinm  (68)*      After ^  having 

spat  or  put  on  hin  dre*Ht  a  wine  nmn  should  rinse  his 
mtuih  with  water.  Aft*  r  having  «mwz<»d,  licked,  spat,  or 
thrown  up,  i  person  tih<»uld  rin^«  hii  mouth,  touch  a  cow'f 
back,  took  at  the  nun  and  hold  hi*  right  car  (69—70).  A«t 
ttitidh  is  lies  in  ht«  po\vi«r  be  nhould  adopt  the  after  process 
U.the  of  wit*  precitdinsf.  In  the  absence  of  the 

f0r»er  the  adoption  of  the  latter  is  considered  favourable 
&!)*  Oneihoutd  not.  lib  teeth  or  afflict  any  part  of 


1 


PUKAWAMT. 


his  body,  At  the  time  of  two  twilights  one  should  avoid  fy» 
ing  down,  study  and  eating  (72).  In  the  evening  one  must  not 
engage  in  a  sexu&l  intercourse  or  start  for  another  place  (73). 
In  the  forenodn,  my  sonf  a  man  should  regardfully  adore 
the  Celestials,  at  mid-day  human  beings  and  in  the  after- 
noon the  ancestral  manes  (74).  Washing  his  head  a  man 
Should  worship  the  deities  and  the  ancestral  manes,  One 
should  have  his  beard  shaven  facing  the  east  or  the  north  (75), 
Although  boi-n  in  a  good  family  a  bride,  that  is  diseased 
that  has  not  got  a  limb,  that  Is  deformed,  that  is  twany 
coloured,  that  is  talkative  and  that  is  full  of  defects,  should 
be  shunned  (76).  A  man,  wishing  well  of  himself,  should 
Aiarry  a  girl  that  has  all  the  limbs,  that  has  a  beautiful  nose 
and  is  gifted  with  all  auspicious  marks  (77).  He  should 
rharry  the  fifth  or  the  seventh  daughter  of  her  parents.  He 
should  protect  his  wife,  throw  off  jealousy,  and  should  not 
lie'  down  in  day  and  carry  ott  sexual  intercourse  (78), 
A  man  should  avoid  acts  that  may  give  anguish  to  others  and 
pain  to  the  creatures.  Persons,  of  all  the  orders,  should  avoid 
for  four  nights  women  in  their  menses  (79),  If  a  roan  wishes 
that  a  daughter  should  not  be  bora  to  him  he  should  also  avoid 
her  on  the  fifth  day ;  he  should  go  to  his  wife  on  the  sixth 
flight;  fqr  a  night  occuridg  on  an  even  date  is  always 
auspicious,  my  son  (80)*  If  a  man  knows  his  wife  ois  the 
night  of  an  even  date  he  has  a  son  ;  whereas  one,  who  visits 
fier  on  an  uneven  night,  has  a  daughter  (born  to  him).  So  if  one 
wishes  for  a  son  he  should  live  with  his  wife  on  an  even 
If  a  man  co-habits  in  the  forenoon  he  has  a  son  whore* 
linquishes  his  own  religion  ;  his  son  becomes  a  hermaphrodite 
^ho  does  so  in  the  twlight  (81),  My  soft,  if  a  mm  goes  through 
a  shaving,  if  he  has  thrown  up,  co-habrted  or  gone  to  a 
ejremation  ground,  he  should  bathe  with  the  cloth  on  (8fl). 
No  one  should  villify  the  celestials,  the  Vedas,  the  lwice-bor% 
virtuous  and  faithful  men,  noble  parents,  chaste  women,  men 
perform  sacrifices  or  ascetics ; .  if  a  proud  man  crki 


J 


MARKANDEYA 


'down  he    should   not   htar   him     (83 — 84).     A     man 

should  not  sit  clown  on  the  bed  or  seat  of  either  his  elder  or 
junior;  one  should  not  put  on  inauspicious  raiment  or  use 
inauspicious  words  (85).  One  should  use  a  white  cloth 
and  white  flowers.  A  learned  man  should  not  make 
friends  with  a  proud  man,  a  foolf  an  insolent  fellow, 

'  one  of  a  bad    character,   a   thief,  a  miser,  a  covetous  man,  a 
bawd,  the  husband   of  one   such,   a    powerful    man,    a    bad 

'•character,  one  of  a  scandalous  character!  one  who  fears 
every  thing,  and  on?  who  depends*  on  destiny  (86—89).  But  he 
should  contract  friendship  with  pious  persons  of  good  way*, 
the  wise,  the  powerful  and  the  energetic  (QO).  A  wise  mart 
should  always  live  with  thane  who  an  \ur.sed  in  the  V>dic  lore 
and  who  always  bathe  after  the  observance  of  pi  nances. 
When  these*  nix  person*,  worthy  of  honor,  a  frkml,  OIK* 
initiated,  the  king,  n  Smiildh^  a  father-in-law  and  a  priest 
themselves  come  to  one's  house  she  should  woiship  them, 
According  ten  his  might  one  should  entertain,  e;uefully  with 
Madhuparka,  at  the  proper  time  those  twice-born  cmtkn  that 
have  lived  for  a  year.  Ami  if  one  winhen  Inn  own  well-being  he 
should  be  obedient  to  them.  He  should  not  cjtiarrt  I  with  them 
even  if  they  rernonHtratt*  with  him  (61—93).  Having  duly 
worshipped  the  houstc  h«  should  at  the  proper  place  adore 
the  fire  and  offer  obl.ution*  duly  to  it  (94)*  The  first  oblation 
must  be  offered  to  Brahml,  the  Morond  to  PrajUpatJ,  the  third 
to  the  Guhyakan,  the  fourth  to  Kavvapa  and  fifth  to  Amtmati 
(the,  fifteenth  clay  of  the  moon)  and  then  he  should  offer  food 
to  the  spirits  of  the  air.  Then  an  I  told  you  while*  explaining 
to  you  the  dally  he  should  make  offering*  to  Vinhwadevas, 
Hear  now  mi  to  the  method  from  me*  K<»q>ing  in  view  the 
different  abodes  and  the  reaper!  5  ve  altare*  u  man  ^htnild  make 
separate  offerlngi  10  lhi»  diKitu  (95  -K>6,  He  uhould  make 
three  offerings  near  the  clouc!*,  the  waters  and  the  earth 
respectively  'and  to  the  air ;  b  'gwmmt  with  tht»  rant,  offfr» 
Ings  fchouid  alio  be  to  t*ach  oi  flu*  caciliu.d 


1^6  MARKANDEYA  PURANAM. 

with  due  order  (98)  ;  then  gradually  to  Brahman,  the  sun,* 
the  sky,  the  Vishwadevas  and  all  the  elements  of  the  universe 
99).  Then  he  should  make  offerings  in  the  north  to  Dawn 
and  the  king  of  ghosts.  Then  reciting  Swadka  and  Namas 
fee  should  make  offerings  to  the  paternal  manes  in  the  south 
(100).  Then  wishing  to  keep  the  remaining  quantity  of  rice,  he 
should  take  water  out  of  the  vessel  by  means  of  the  space 
between  his  thumb  and  fore-fiinger  and  then  reciting  (the 
Vedic  formula)  Yakshaitatt,  should,  as  prescribed,  offer  it 
In  the  north-west  (101).  Then  taking  out  the  first  portion 
of  tie  rice  of  the  measure  of  a  Hantakara* and  with  Mantras 
for  entertaining  guests  one  should  duly,  according  to  injunc- 
tion, offer  it  to  a  Brahmana  (102).  Then  with  the  res- 
pective Tirthas  (parts  of  the  hand)  one  should  duly  per- 
form the  ceremony.  By  the  help  of  the  Brahma  Tirtha  a 
man  should  sip  water  on  behalf  of  the  celestials  (103).  The 
Hue  at  the  base  of  the  thumb  of  the  right  hand  is  called 
Brahma  Tirtha  and  is  used  for  the  purpose  of  rinsing  (104). 
The  portion,  dividing  the  thumb  and  fore  finger,  is  cajled  Pitri 
Tirtha.  All  offerings,  to  the  paternal  manes  except  Nandi- 
mukha,f  should  be  offered  through  this  part  (105). 
Deva  Tirtha  is  near  the  fingertips  and  with  this  part 
Hie  ceremonies  for  the  deities  should  he  performed.  At 
the  base  of  the  youngest  finger,  is  the  Kay  a  Tirtha  ;  with  it 
should  the  ceremony  for  Prajapati  be  performed  (106).  In 
this  way  ceremonies  for  the  deities  and  ancestral  manes 
sk>uld  be  celebrated  by  the  help  of  Tirthas  and  nothing  else 
should  be  used  for  this  purpose  (107).  For  rinsing  Brahtoa 
Tirtha  is  the  best ;  with  Pitntirtha\  a  person  should  perform 
ceremonies  for  the  paternal  manes ;  those  for  the  deities 


*  Sixteen  haudfols  of   rice  make^a  Hantakara.    Sridhara  in   Vishnu-*., 
$®fwmm.    It  Is^atso  called  so  on  account  of  the  word  Hani*  appearing  in  the 

JfewJw  jftafc  is  recited  otk  tMs  occasion. 

t  TOf  fe  perf**inin$  0a  festive  occasions  in  honor  of  the  departed  manes. 


MARKANDEYA  PURANAM. 


*57 


should  be  performed  with  Deva  Tirtha  and  those  for  PrajUpati 
with  Kayo,  Tirtha  (108).  He  should  also  offer  Pinda  and 
watery  oblations  to  Nandi-mukha  progenitors  and  with  Praja- 
pad  Tirtha  he  should  perform  that  for  him  (109).  A  discreet 
man  should  not  hold  fire  and  water  at  the  same  time ;  nor 
should  he  stretch  out  legs  in  front  of  dieties  or  preceptors 
(no).  One  should  not  look  to  a  cow  suckling  her  calf,  ndr 
drink  water  held  in  the  cavity  of  palms.  Serious .  or  other- 
wise every  sort  of  purificatory  rites  must  be  performed 
promptly ;  one  should  not  blow  on  fire  with  his  mbuth 
(m — 112).  A  person,  0  my  son,  should  not  live  in  a  country 
that  has  not  got  a  money  lender,  a  physician,  a  Brahm ana 
versed  in  the  Vedas  and  a  river  full  of  water  (113).  A  wise 
man  should  settle  permanently  in  a  country  where  lives 
a  powerful  and  virtuous  king,  who  has  conquered  all  his 
enemies.  How  can  happiness  be  in  the  country  of  a  bad 
king?  (114).  A  man  secures  comfort  by  living  in  a  country 
which  is  ruled  by  a  powerful  king,  which  is  fertile,  contains 
self-controlled  inhabitants  who  are  just  and  void  of  envy 
(115).  A  wise  man  should  live  in  a  country,  where  the  rhus^ 
bandrnen  are  not  luxurious  and  where  there  is  a  plenty  of 
healing  plants  (n6j.  A  man,  O  my  son,  should  riot  live  in 
a  country  where  these  are  always  present,  mz^  people  eager 
for  victory,  persons  who  were  once  inimical  and  those 
always  given  to  festivities  (i  17).  A  wise  man  should  always 
live  amongst  those  who  have  good  characters.  I"have  thus,  @ 
my  son,  described  to  you  all  this  for  your  well-being  (118). 


CHAPTER    XXXV. 


lYlADALASA    said: — Hear,   next,    of    the    remedies    fop 
things  that  should   be   rejected  as  well   those  that  should  be 
accepted.    Stale   rice   should    be   always  taken  after  mixing 
k  with  oily  substances  ;  barley,  wheat  and  curds  may  ho  wever 
taken  without  oily    substances.      The   flesh  of    a  hare, 
tortoise,  inguana,  hedgehog,   and   rhinoceros  may  be  taken, 
my  son  ;  but  that  of  domescated  boar  or  of  a  domesticated  hen 
should  always  be   avoided.    There  is  no  harm  of  a  eating  the 
iemnants  of  a  sacrifice  to  the  paternal  names  and  the  deities, 
Nor  is  there  any  harm  of  eating  flesh  that   has   been    desired 
Iby  the  Brahmanas  at  a  Sradha  and  which  has  been  purified 
irilh  water  being  sprinkled  over  it,   as  well  as  by  the  recita- 
tion of  mantras,  as  also  what  has  been  prescribed    for   medi- 
cine (i — 3).    A  conch,   stone,   gold,   silver,    a  rope,  a  cloth, 
potherbs,  roots,   fruits,    a  basket     made    of  split  bamboo, 
hide,  a  ruby,  a  diamond,  a  coral,  a  pearl,  or  the  human  body 
is  purified  by  means  of  water  (4 — j).    Articles   made  of  iron 
are  purified  by   means   of  water.;  and  those   made  of  ston§ 
by  being  rubbed  and  the  purification,  of  vessels  smeared  with 
oil,  is  made  by  hot  water  (6).    A  winnowing  basket,  paddyi 
a  deer-skin,  a  mace,  a  wooden  mortar,  clothes  a$d  bedding  are 
purified  by  being  sprinkled  with    water  (7).      All   sorts   of 
barks  are  purified  by  water  and  alkaline  substances.     Grass, 
wood  and  annual  plants  are  purified  by  sprinkling  water  (18). 
When  a  ttealen  cloth  or  one  made  of  hair  is  dirty  it   is   puri- 
Jied  by  water  mixed  with  mustard*  or    the   husks   of  sessame 
Wheo  a  cotton   cloth  is  unclean,   my  son,  it  is  purified 
by  water  and  ashes  (10).    Things  made    of  inferior  metals 
ajne  purified  by  water.    Wood,  teeth,  a  bone,   and  a    horn  is 


MARKAND&YA   PURAMAM. 


purified  with  being  burnt  again.  Alms,  the  hand  of  a 
mechanic,  commodity  of  tcommerce,  the  face  of  a  female 
are  naturally  pure.  Thing??,  that  have  been  brought  In  car- 
riages, that  are  unknown,  that  have  been  carried  by  servants, 
that  are  always  spoken  of  as  pure*  that  have  been  lying  for 
days  together,  that  are  light,  that  have  passed  through  many 
hands,  are  by  nature  pure.  Things  in  large  quantities,  a  boy, 
the  acts  of  an  old  man  or  of  one  suffering  from  disease  (are 
by  nature  pure)  (11—13).  A  house,  where  heaps  of  charcoal 
lire  lying  about  afU'r  the  performance  of  a  sacrificial  rite,  is 
pure,  as  well  as  a  womatt  that  gives  milk  to  her  child,  or  water 
that  is  curre»t(  thai  has  no  bubble  or  that  doev  not  give  out 
bad  smell  (14),  A  ground  In  purified  in  time  by  being  bur 
besmeared  and  with  the  foot-mark*  of  the  kine.  A  dwelling 
house  is  purified  by  pasting  (row-clung),  Hcraptnjj,  washing, 
sweeping  ami  worship  (15),  A  place  or  thinu,  that  has  been 
touched  by  hairs  or  worms,  that  has  Inwn  smdt  by  kine,  that 
has  bei'n  infested  by  (lean!  in  purified,  my  «<m,  by  water,  earth* 
and  ashes  (t  6).  A  copper  h  purified  by  acid,  ft  line 

or  leaden  vessel  iiy  potash  and  a  hell-metalled  by 

and  water  and   the   liquid   by   the  of  (17). 

And  all  other  things,  when  they  are  by  polluting  sub* 

stances,  are  purified  an  tiring  with  water  and  earth 

until  the  bad  iinttll  in  removed.     All  other  things  are  purified 
when  both  the:tr   hue  and  bad   smell  are  removed  by 
two  substances  (iH),    The  water!  that  lies  in  its   natural 
On  the  earth,   and  is  capable  of  satisfying  the  kine>  is  pure. 
The  meat  i  of  any  beaut  brought  by  a  Cfoamta/a  or  a  carmvo* 
rous  animal,  is  naturally  pure  (19).     It  1st  «aid,   my   son,   that 
cloth  and  similar  things   lying*  on  the  high   way  are  purified 
by  the  air  (20),     Dust,   fire,  a  horse)   a  cow,  a  shade,  the 
solar  and   lunar  day,   the  wind,  the  earth,  a  drop  of  water, 


*  Tf*f  fir4>?*»tt  t>!  up  delicti  Ghte   wUhthe  blade  of 

dropping  it  in  flrt, 


vicious  things  (2i>  me  mouui  ui  «  gwi*.  ^  ^  «  »uiac  ^ 
clean  but  that  of  a  calf  is  not  so.  The  urine  and  dung  of  a 
cow  that  has  given  birth  to  a  young  one  as  also  the  fruits 
dropped  by  a  bird  are  pure  (22).  Like  the  commodities  for 
sale,  a  sit,  a  bed,  a  vehicle,  a  boat,  a  grass  growing  on  the 
way,  are  clean  for  the  rays  of  the  sun  and  moon  fall  over  them 
and  the  air  passes  over  them  (23).  A  person  should  change 
his  dress  after  walking,  bathing,  eating,  drinking,  passing 
urine  ajnd  excrata  and  should  rinse  his  mouth  with  water  (24)* 
If  arp^d,  clay,  water  or  anything  made  of  brick  and  clay 
is  defiled  for  coming  in  contact  with  a  polluting  substance  it  is 
pimfied  by  air  (35),  If  aheap  of  rice  is  polluted  slightly  a  quan* 
tity  should  be  taken  from  the  surface  and  thrown  away*  Then 
by  tiflsing  the  mouth  with  water  and  sprinkling  water  on  the 
and  by  earth  it  -is  purified  (26).  If  a  man  unknowingly 
rice  th^t  h^s  been  defiled  he  should  fast  fofthree  nights  ; 
but  if  he  does  it  knowingly  he  must  perform  the  penance  as 
laid  down- (3 7),  If  a  man  touches  a  woman  in  her  menses,  a 
horse,  a  jackal,  a  woman,  who  has  of  late  given  birth  to  a 
child,  the  offspring  of  a  Chandala>  or  an  undertaker,  he 
bathe  for  the  purpose  of  being  purified  (28),  If  m 
touches  a  human  bone  covered  with  fat  he  is  ckansedl 
iby  bathing ;  but  if  he  touches  a  human  bone  without  fat  he 
§hould  rinse  his  mouth  with  water,  touch  a  cow  and  behold 
rte  sun  (2g],  A  wise  man  should  not  walk  over  blood  or 
spit  or  leap  over  an  elevation ;  nor  should  he  remain  in  a 
or  such  like  places  during  a  twilight  (30),  A  maw 
HLot  talk  with  a  woman  that  has  no  husband  or  one 
i$  generally  reprehended.  A  man  should  throw  outside 
house  leavings,  urine,  and  excreta  and!  water  with 
his  feet  have  been  washed  (31).  A  man  should  not 
another's  tank  withont  digging  therefrom  five  lamp* 
x>£  day,;  buitooe  should  tatbe  in  the  Gangly  in  any  lafee  or 
river  or  natural  water  (32),  If  a  person  touche*  or  -talk* 


MAKKANDEYA  PURANAM* 


161 


a  man  who  vilKftas  the  deities,  the  ancestral  -manes* 
the  holy  books,  sacrifices.  Mantrap  he  is  purified  by"  looking 
at  the  sun  (33).  If  a  wise  man  beholds  a  woman  in  her 
menses,  a  Chnndaln^  a  fallen  person*  a  dead  body,  an  un* 
believer,  a  Woman  who  has  of  late  given  birth  to  a  child,  a 
hermophrodite,  on«  nude,  an  offspring  of  a  Chandala^  those 
^vho  take  out  things  belonging  to  a  child-birth*  an  adulterer*. 
he  is  purififd  by  the  same  mcMns  (34—35).  If  a  man  touches 
forbidden  food,  a  woman  just  delivered,  a  hermophrodite,  a 
cat,  a  rat,  a  dog,  a  cock,  one  fallen,  cast  off  and  polluted 
things,  a  Ckfinttata,  an  undertaker,  a  woman  in  her  menses* 
a  domostitMtfld  boar,  a  man  unclean  for  child-birth,  he  is  puri- 
fied by  bathing  (36— 37).  Hi?,  in  whose  bouse  Nitya  art 
neglected,  In-,  who  has  been  foreaken  by  the  Brahmanaft,  11 
the  worst  of  men  and  a  sinful  wretch  (38),  Therefore  a  man 
should  not  put  a  stop  to  Nitya  (obligatory)  rites,  Except 
on  the  occasion  of  birth  or  death,  if  he.  stops  it,  tm  in  to  suffer 
bondage  (39).  If  &  man  is  impure  on  account  of  any  birth 
or  death,  if  a  Hrfthnmna,  IK*  should  not  for  ten  days  make 
gifts  awl  perform  Kr<**wrmr*ny  ;uul  oth«r  obligatory 
a  KfthfttriyR,  for  twi*lv«  ami  n  Vaistbya,  for 

(40)*    A  Sudra  tthould  abstain  from  bin  own  work  for  a  monthi 
After  that,  each  ordrr  tthould   perform  their 
m  laid  clown   in  holy  bonk*  (,|i),    Th«  body  ha? ing 

teen  cremated  ouUidc  the  lunise  by  the  |M*WORI»  of  the 
gotra^  water  tthould   he  |*iv**n   to  the  dq>arted  ipirit  oft  tht 
fint»  the  fourth,  th«*  nt*vt?iitli  or  the  ninth   day  (41).    On  the 
fourth  dayf  the  and  botwtt  of  the  should 

he  collected  by  the  ptiwifw  of  the  same  blood,  After  such  a 
collection  their  bod  ten  hecomft  touchable  (43)*  Aftef  * 
collection  alt  the  rit?*  Hhould  be  performed  by  who  tre 

entitled  to  offer  water*    On  the  day  of  death,  both 

.  who  can  offer  Pittd*  (and  who  ctn  offer  water),  may  be 
touched  (44)*  In  the  event  of  death  being  brought  nbowt 
bf  wetp0nt  water,  fire,  potion,  fall  from  *n 

21 


fi 


iwi 

ft  ,'f*; 


I,: 


MARKANDEYA  PURANAM, 


place  or  by  the  vow  of  starvation,  or  (by  mere)  starvation,  tfo 
period  of  impurity  lasts  for  only  a  single  constellation  (45)^ 
If  one  dies  in  infancy  or  In  a  distant  country  or  after  having 
left  his  home,  impurity  disappears  on  the  very  day.  Some 
say  that  the  period  of  impurity  lasts  for  three  days  (46)*  If 
after  the  death  of  a  Sapinda  another  Sapinda  dies,  all 
the  ceremonies,  that  are  to  be  performed  by  the  latter, 
become  performable  by  the  S&pinda  on  the  expiration  of  the 
period  of  impurity  calculated  from  the  date  of  the  first 
death  (47).  A  similar  injunction  is  followed  duly  on  the 
birth  of  a  child,  both  by  the  S&ptndas  and  S&mdttod&kas  (48), 
It  is  enjoined  that  on  the  birth  of  a  child,  the  father  should 
bathe  with  the  (cloth  on  49),  If  after  the  birth  of  one,  another 
is  bora,  in  that  case  too  the  parity  is  said  to  take  place  by 
counting  the  days  from  the  first  birth  (50).  On  the  expiry 
of  ten  days,  twelve  days,  fifteen  clays  and  thirty  clays  the 
four  orders  should  duly  perform  their  respective  rites  («ji) 
On  the  expiration  of  such  a  time  the  Ektddisht*  should  bft 
performed  for  the  departed  spirit.  The  wise  should  make 
presents  to  the  Brahmanas  (52),  If  one  wishes  to  raake 
(these  ceremonies  eternally  (fruitful),  he  should  make  presents 
of  whatever  object  is  held  in  highest  in  this  world 

and  whatever  agteeable  object  is  in  the  house,  to  the  accom- 
plished Brthmanas  (53).  After  the  period  of  impurity  is 
over,  all  the  orders,  touching  water,  as  also  the  animals  they 
ride  'or  yoke  to  their  cars,  weapons,  whips  and  goads,  should 
perform  the  usual  ceremonies  (5.4).  Being-  purified  they 
should  perform  the  ceremonies  and  acts  that  are  ordained 
respectively  for  the  Various  orders  for  they  lead  to  pfosperlt^ 
both  in  this  world  and  in  the  next  (55).  The  threfe  Vcdta 
should  be  chanted  every  day  and  they  4hdti!d  then*- 

Mves  like  the  learned.  Acquiring  riches  by  fewful  means, 
tibe$r  sftould  attentively  perfdifa  thfe  skcrifices  (56)*  O  my  ton, 
otfe  should  Fefrlefrsly  perform  an  act  which  does  not  bring 
icensmre  dh  his  own  self  and  which  does  ritt  require  to  be 


thus,  O  my  dear  son,  a  householder  acquires  religious-  merit,, 
worldly  profit  and  desire,  and  becomes  happy  both  in*  this- 
world  and  in.  the  next. 


CHAPTER     XXXVI. 


J  ARA  said  -.—Thus  instructed  by  his  mother,  Hrita- 
ibwoja's  son,  on  attaining  to  his  youth,  duly  took  to  a  wife  (i). 
The  mighty  one  begot  offering  on  her,  and  adored  the  celes- 
tials with  sacrifices.  And  he  satisfied  the  behest  of  his  father 
at  all  times  (a).  After  a  considerable  time,  when  he  became 
old,  Hritadhvvaja  installed  hi*  sou  on  the  throne  (3).  Then 
the'  virtuouH-souled  u««,  desirous  of  practising  austerities, 
entered  into  woods  along  with  his  wife.  That  great  king 
descended  on  the  «arih  as  the  great  protector  (4).  In  order  to 
dispell  the  attachrmmt  of  her  son  to  the  enjoyment  of  pleasure 
Madalasl  said  these  pregnant  words  to  him  (5).  '•  A  house- 
holder is  always  filled  with  attachment  and  i»  therefore  the 
abode  of  misery.  You  have  adopted  the  order  of  a  householder. 
When,  while  governing  your  kingdom,  you  meet  with  insuffer- 
able pain  engendered  by  the  negation  from  dear  friends  or 
begotten  by  the  impedimenta  put  in  by  the  enemies  ^  or  pro- 
duced by  the  low  of  wealth,  you  should  read  what  b  inscribed 
on  this  ring  in  minute  letters  (6—8), 

JARA  said ;— -Having  said  this,  she  handed  over  to  him  a 
golden  ring  and  such  benedictions  as  should  be  followed  by 
one  leading  the  life  of  a  householder  (9).  Then  having  made 
over  the  kingdom  to  their  *on,  Kuvalayanhawa  and  bin 
retired  into  forest  for  carrying  on  asceticism  (10.) 


CHAPTER    XXXVII, 


y  ARA  said ; — The  righteo^s-souled  Alarka  duly  governed 
his  subjects  as  if  they  were  his  sons  who  were  all,  filled  with  Joy 
and  established  in  the  duties  of  their  respective  orders  (i), 
He  attained  great  joy  by  inflicting  punishment  upon  the 
the  wicked  and  affording  protection  to  the  pious.  He  gratis 
fied  the  deities  with  great  sacrifices  (2)*  To  him  were  born, 
sons  who  were  possessed  of  great  strength  and  prowess, 
noble  and  pious  minds  and  who  never  trod  wrong  ways  (3)^ 
Self-controlled  as  he  was,  he  acquired  wealth  by  virture  an  4 
virtue  "by  wealth.  He  enjoyed  all  worldly  objects  without 
their  interfering  with  each  other  (4).  Thus  governing  the? 
kingdom,  being  equally  mindful  of  virtue,  worldly  profit  and 
desire,  many  long  years  passed  over  his  head  like  a  single 
day  (5),  Enjoying  various  sweet  objects  of  life,  he  did  not 
feel  distaste  for  them ;  nor  was  he  satiated  with  the  acquisi* 
tion  of  virtue  and  wealth  (6),  His  brother,  by  name,  Suv&hu* 
living  in  the  forest,  heard,  that  not  having  been  able  to  con- 
trol •  his  senses,  he  was  carelessly  given  to  the  enjoyment  of 
worldy  objects  (7).  Thinking  on  this  for  some  time  and 
desiring  to  awaken  him,  the  king  thought  that  an  alliance  with 
the  monarch's  enemies  would  be  the  best  means  (8).  With 
a  view  to  take  away  their  kingdom,  the  accomplished  (S^vfthu> 
repeatedly  sought  the  help  of  the  king  of  Kashi  who  was 
a  master  of  an  army  .and  powerful  animals  (19),  He  made 
a  display  of  his  soldiers  against  the  king  and  sent  messengers 
to  him  asking  him  to  make  ovt*r  the  kingdom  to  Suvthu  (lO)« 
folly  knowing  his  own  duties,  Alarka  was  reluctant  to  make 
Wfcc  the  kingdom  at  such  a  command  and  replied  to  the 
envojr  of  the  king  of  Kashi  (n),  "Let  my  elder  brother 
earning  to  me  with  brotherly:  feeUags  beg.  the  kingdom*  From 


MARKANDEYA  PURANAM. 


165 


fear  of  an  attack  I  shall  not  make  over  even  a  small  portion 
*of  my  land  (12).M  The  greatly  intelligent  Suvihu  did  not  beg 
the  kingdom  of  his  brother.  Begging  is  not  the  duly  of  a 
Kshatrya.  Prowess  is  his  wealth  (13).  Then  encircled  by- 
bis  entire  army,  the  king  of  Kashi  advanced  for  attacking 
the  kingdom  of  the  monarch  Alarka  (14),  Making  alliances 
with  the  feudatory  chiefs  and  vassals  of  the  kingdom,  the 
ittvador,  through  the  servants  of  those  chiefs,  attacked  Alarka 
and  brought  him  under  his  control  (15),  By  well-laid  geigea 
he  assailed  the  unity  of  Alarka  and  brought  the  guards  of 
the  forts,  forest-patrols  and  wood-men  under  his  subjec- 
tion (16).  And  among  the  feudatory  chiefs  of  Alarka,  some-1 
were  won  over  by  the?  grant  of  subsidies,  t«ome  by  creating 
dissension*  and  others  by  conciliation  (17)*  Thus  afflicted 
|jy  the  policy  of  hin  onemira  the  king  became  weakened.- 
His  treasury  was  hirgdy  drawn  upon  and  Ins  capital  was 
invaded  by  the  ewroy  (18).  Thus  ansaiifd  and  finding  big 
treasury  drawn  upon  cvrry  tUy  the?  king  became  greatly  * 
cheerless  and  hi*  mind  wan  very  much  agitated.  (19).  Over*- 
whelmed  by  a  mighty  dbtreHA,  he  thought  of  the 
which  his  mother  Mndaiatift  had  upoken  (so).  Purify* 

mg  himself  by  a  bath  and  making  Br&hmanan 

utter  the  benediction*,  he  took*out  the  piece -of  writing  and* 
$aw  the  letters  distinctly  written  on  it  (21).  When  the  king- 
read  aloud  the  inscription  of  joy  on  his  person • 

and  his  ey«*s  wrrit  rxjaiKled  with  exrims  of  delight  (as)* 
(The  words  wttre*) :— AMNnt*inticin  liltouitl  h«  renounced  with, 
wfeole  heart ;  it  one*  cunmit  rlo  it,  hr  should  associate  with 
tbepioun;  far  the  nsjforbtimi  with  th«  pitnm  b  a  (powerful) 
panacen  (33).  Desiro  should  be  renounced  with  all  • 

If  one  cannot  do  It,  that  should  b*?  dinTt«d  towards  liberation  \- 
(or  Itberttion  is  a  powerful  medicine  for  thin  (24).  The  king 
rend  aloud  the  wortta  ninny  timcn  and  brg;ui  to  think  of  what 
to  the  well-lining  of  mankind*  Having  srttled  thai. 
thU  can  be  acquired  by  libeut'on  «ind  thi  iking  that 


r.  ftf; 


MARKANDEYA  PURANAM* 

would  spring  irotn  association  with  the  pious,  the -Mag- 
began  to  ponder  over  the  subject  of  association  with  the 
moiis.  Then  with  a  greatly  disturbed  mindf  he  Went  to  the 
highly  blessed  Dattatreya  (^5—26),  Having  presented  him* 
self  before  that  high-souled  and  sinless  one,  he  saluted  him  ; 
and  having  adored  him  with  due  rites  he  said  (27).  "  O  Brah- 
raana,  show  your  favour  to  me.  You  are  the  refuge  of  thft9$ 
iyll9  seek  refuge  with  you.  Remove  my  sorrow,  who  %m 
greatly  assailed  by  it  and  possessed  by  desire1*.  (28) 

DATTATREYA:— "I  shall,  0  king,  remove  your  sorrow  this- 
very  day.  Tell  me  truly,  0  monarch,  what  is  that  sorrow 
of  yours  (29)." 

,  .JARA  said:-r-Thu$  accosted  by  that  greatly  intelligent! 
Rishi  the  king  began  to  reflect.  Me-thinks,  the  abode,  of  the 
three  kinds*  of  pain,  is  self  (39),  The  wise  and  highly  in* 
teiligtat  king,  reflecting  long  and  repeatedly  upon*  the  self 
with  the  Mp  of  self,  smilingly  said  (31).  "lam  not  earth; 
nor  water  ;  nor  light,  nor  wind,  nor  ether.  But  having 
been  united  with  the  body  I  desire  happiness  (32)*  In  this 
body  which  is  composed  of  five  elements,  pleasure  ami  pain 
vary  as  regards  their  measure.  If  they  belong  to  me,  no 
good  will  be  to  me,  me  that  live  in  some  thing  else  (than 
body)  (33);  that-  have  mumberless  bodies  to  go  through  in 
the  course  of  eternity  and  that  happens  to  be  up  and  down 
an  aecount  of  the  diminution  or  growth  of  pleasure  and  pain 
When  freed  from  egoism  the  self  appears  in  its  true  light  (34) 
Seeing  the  self  in  th4  •  subtle  Tanmatras  forming  the  third 
(st^ge  of  Prafcrui).,  what  pleasure  or  pain  can  attach  to  me 
who  am  sheathed  with  a  body  composed  of  five  elements 
"(35).  Pain  exists  in  mind.  What  is  called  pleasure  belongs 
t0  the  mind  also.  As  I  am  not  my  min4>  therefore  I  have 
thither  pleasure  nor  pain  (36).  As  I  am  not  my  conscious* 

t%$  three  pain$  according  to   the  Sattkhya  philosophy   are  I    Adky&t* 
mika  Le,t  those  proceeding  from  mild  and  body  2,    Adkid&Mk&~ 
3.    Adk&houtik* — procQodl»g  fiooi  w4cMsnt  «tc; 


MAKKAN0EYA  PURANAM* 


ness,  as  I  am  trot  my  mind  ;   as  I  am  not  my   understanding* 

how  can  pain,  which  is  begotten  by  inner  faculties  and  which 
is  alien  to  me,  be  mine  (37)?  As  I  am  neither  my  body  n<k 
my  mind.  It  appears  that  I  am  separate  both  from  my  mind 
and  body.  Therefore  whether  pleasure  or  pain  exists  in  the 
rtind  or  in  the  body,  I  have  nothing  to  do  with  either  of  theni 
{38)*  The  one  born  before  this  body  desires  to  have  this  king- 
dom. K  this  body  be  only  a  mass  of  five  elements  on  account 
•of  the  tendency  of  attributes,  what  have  I  to  do  with  it?  He 
(my  brother)  is  in  it  (body).  He,  however,  is  different  fronk 
feis  body  an  I  am  from  mine  (39).  He,  that  has  no  hands 
4nd  various  other  limbs,  he  that  has  no  flesh.  No  bones  an$ 
no  nerves  and  arterien,  what  has  he  to  do  with  elephants, 
horses  and  cars  awl  treasures?  Man  ha*  nothing  to  do  with 
them  (40)*  I  have  no  ewmy,  I  have  no  pain,  I  have  no  plea* 
sure,.  I  have  no  city*  I  hiivt*  no  treasury,  I  have  no  army 
consisting  of  horses  and  elephants  ami  others.  Ha  has  not 
them*  Nor  hah  any  one  els**,  as  I  luive  not  got  them  (42)* 
Aa  one  .(upace)  is  ftmt  as  manifold,  when  put  i&to 

jugl»  jars,  ete.f  so  the          which  in  the 

same,  us  Suvahu,  the          of  myself,  m 

different  bodies,  on  account  of  the  diversity  of 


CHAPTER    XXXVin. 


t«~Then  having  the  high-souled   Draft- 

DatULtrtya,  bending  low  with  humility,  he  said  these 

words  In  reply  (i),    *4For  my  seeing  correctly,  O  Brahmai^ 

I  see  that  I  have  no  pain.    Those  who  do   not  see   (things) 
correctly*  are  in  an  ocean  of  grief  (2).    To 


ill 


I  b 


m  1 


|58 


MARKANDEYA 


whatever  object  the  mind  of  a  person  is  attached,  it  extract^ 
sorrow  therefrom  and  gives  it  to  its  owner  (3).  The  measure 
of  sorrow  that  is  felt  when  a  domesticated  cock  is  eaten  up 
by  a  cat^  differs  from  what  is  felt  at  the  cat  eating  up  a  spar- 
row or  a  mouse,  because  neither  is  Cherished  attachment  for  (4), 
I  am  neither  miserable  nor  happy,  for  I  am  above  PrakritL 
The  material,  which  is  subjugated  bjr  mattef,  is  subject  to 
pleasure  or  pain*1  (5) 

DATTATREVA  said  :— 0  foremost  of  men,  it  is   eten  what 

has  been  described  by  you.    The  consciousness  of  self  is  the 

root  of  pain,  and  the  absence  of  it,  brings  about  its   cessation! 

(6).    From  the  instant  of  my  questioning,  you  have  acquired 

;s.uch  an  excellent  understanding,  that  by  it  the   consciousness 

iof  self  will  be  dissipated  like   cotten   fibres  7,    The   mighty 

-tree  of  ignorance  is  in  the  heart ;  it  has  originated   from  the 

foot; of  ego }  it  has  the  consciousness  of  self  for  its   trunk,  the 

bouse  and  land  for   its   branches^   children,   wife  etc,  for  its 

.twigs ;  wealth  and  corn  are  its  large  leaves  ;  it  does  not  grow 

'•up  soon;  virtue    and  sin    are  its    flowers;   happiness  and 

Misery  are  the  great  fruits  j  the  relations   formed  out  of  ig* 

,rior&nce,  are  the  water  that  nourishes  it ;  it  b  surrounded  by  t 

number,  of  bees  in   the  shape  of  desire   for   actions/  and  it 

stands  in    the  way  of  liberation  (8— *io).     How    can  they 

attain  to  emancipation,   who,  exhausted   with   walking  \n  the 

road  of  the  world  and  subjected  to   happiness  begotten  by 

ignorance,  seek  the  shade  of  this  tree  (n)?    Those  only,  wkr 

can  cut  off  this  tree  of  self-consciousness   with    the  ate  of" 

knowledge  whetted  well  on  the  stone  Of  the  company  of  the 

good,  can  go  by  this  road  (12),    Reaching  the  forest  of 

Brahman,  cool,  freed  from  dust  and  thorns,  the  wise,  divorced 

7-4 — " '  • , i i^.^^^^^^^^^ 

t  *  VrakrW,  according  to  the  Sankhya  system  of  philosophy.  Is  the  matmfyd 
iiature,  Puruska  is  the  soul.  Sankfaya  system  completely  disavows  the 
<ta*Jtott(  by  'volition,  it  is  by  thti  urtioft  4ol  PrakHH  fn*ttfr*J  with  Piatai* 
is  made,  The  material  or  StkiO+Sarira  ( boiyA  whfefe  it 
s!  if  subject  to  pleMn 


fe 


MARKANDEYA   PtJRAMAM, 


169 


from  feelings,  attain  to  the  most  excellent  liberation  (13), 
None  of  us,  O  king,  either  yourself  or  myself,  is  identical 
with  elements  and  senses  and  Is  gross;  nor  any  one  of  us  is 
composed  of  Tanmatras*  or  Afanatf  (14)  none  amongst 
us,  0  emperor,  do  I  see  Identical  with  Pradhana%  ;  the  soul§ 
transcends  the  body  whereas  all  other  objects,  the  combina- 
tion of  elements,  are  composed  of  Gunas\\  (essential  ingre- 
dients) (15). 

AI*AKKA  said  :*— By  your  favour,  0  reverend  Sir,  I  have 
attained  to  this  most  excellent  knowledge  which  creates  the 
notion  of  distinction  between  self  consciousness  and  the 
principle  of  greatness  (17).  But  my  mind  being  drawn  to 
bo  the  objects  of  sense  1  am  unable  to  attain  to  a  state  of 
equipoise.  Nor  can  I  make  out  how  shall  I  liberate  myself 
from  the  fetters  of  nature  (18),  Tell  me,  O  Brahman,  how 
shall  I  not  be  subject  to  re-birth  ;  how  shall  I  be  free  from 
gunas  and  how  shall  I  be  united  with  the  eternal*!'  (ig).  Tell 

*  Th«*  subtln  rlwwnH  that  nuke  up  the  subtle   body. 
t  The  intrileftu«ti  foc-wUi**. 

|  According  Hi  &mkky&  teachers  Prakrit i  Ii  called  Pimdhnna  or  lit 
principle  of  great  np»». 

f  Th«  word  in  thr»  fc«*xl  if  that  which  the  botiy* 

Thti  ti  th0*ott!  In  the 

|  cannot  he  properly  rtnufored  by  quality,  or  attribute.  According  to 

theSankhya  thry  into  the  «0mpo*iti0u  of  a  matorial  object.  They 

aree<|uaUy  §1  «»sentUt  ingredients  in  the  formation  of  material  abjtcti  ts  thej 
for  that  i»C  a  forest,    In  Sankhyti  phtionophy  th«  or  tht  if 

different  Iroiti  tli«?  body,    l*hi:re  are  Again   two  bodieii,    One  i» 
t  or  which  I*  »»*i*le  of  cUjitt«*nH  and  the  othar  or  subtle  wtiwli 

is  made  0!  Tanmntrax  or  lite  iiiblle  imiti*ili?ikliarims, 

f  As  this  chapter  awl  the  nuwcrding  threw  or  four  chapters  glv«  a  c!esorfp» 
tbft  of  the  Yofiif  wn  think  it  belief  to  n  brief  outline  of  this  tyittw  of 
Hindu  phUonophy  la  our  to  underiUnd  It  fully. 

The  Yogi  of  philo«ophy  wa*  propounded  by  Patanjali  j  UK  -object 

Is  to  teach  th«  mttan*   by  which  the  human  soul  may  attain  complete  union 
with  the  supreme  i«il,  in*4y  be  from  th*  fetfeert  of  Nature  »nd 

tt4)irth*  Ilttratty  mnan^t  coni?«ntration  of    mint!  upon  the  Divine  tow!, 

Ty§  concentration  mn  bt  by  preventing  the  modifications  of 

aa 


MARKANDEYA  PURANAM. 


me,  0  Brahman,  0  you  of  great  wisdom,  this  Yoga.  1  beg  you 
with  humility.  Association  with  the  good  is  always  bene- 
ficial to  mankind  (20). 


CHAPTER    XXXtX, 


ATTATREYA  said: — The  separation  of  a  Yogin  from 
ignorance  by  knowledge  is  emancipation*  and  disunion  with 
the  essential  ingredients  of  Prakriti  (nature)  is  union  with 
Brahman  (i).  Emancipation  springs  from  Yoga  and  Yoga 
from  consummate  knowledge;  O king, knowledge  springs  from 
pain  which  belongs  to  those  whose  minds  are  attached  to 
the  consciousness  of  self  (2).  Therefore  a  man,  who  is 
desirous  of  securing  emancipation,  should  cast  off  attachment; 
from  the  absence  of  attachment  proceeds  the  destruction  of 
the  consciousness  of  self  (3),  The  absence  of  attachment  leads 
to  happiness;  from  the  distaste  for  the  world,  the  defects, 
thereof,  are  perceived  j  as  distaste  for  the  world  originates 

or  thinking  principle  ;  by  the  constant  habit  of  keeping  the  mind  in  unmodified 
state  and  by  the  practice  of  Vairagya  or  the  complete  suppression  of  passions 
Or  the  distate  for  the  world.  This  Vairagya  can  be  acquired  by  the  contem- 
plation of  the  Supreme  Being,  who  is  unaffected  by  works,  applications  ftc. 
The  knowledge  of  the  Supreme  Being  may  be  obtained  by  repeating  the 
monosyllable  Om  accompanied  by  mental  concentration.  This  Om  is  composed 
of  three  letters  A.  U.  M.  significant  ol  the  Supreme  Being  as  developing 
Mmself  in  the  Triad  of  god,  Brahma,  Vishnu  and  Siva.  The  eight  mtans  of 
tnental  concentration  are  (i)  Yarn*,  forbearance  or  self-restraint  (a)  Nfyama, 
observances  (3)  As*»at  postures  (4)  Pmn&yama,  supposition  of 
(5)  Prafyahara,  restraint  oi  senses  (6)  Dh&mna,  steadying  a!  mind 
<7)  Dt^am,  contemplation  (S)  Samattki,  a  state  of  .religious  fame,  the  out- 
come of  profound  meditation. 


MARKANDEYA  PURANAM, 


I7C 


from  knowledge,  so  knowledge  also  springs-  from  the  dis- 
taste for  the  world  (4).  That  is  a  house  wherein  a  man 
lives;  that  is  food  by  which  one  sustains  himseM;,  that  is,  called 
knowledge  which  leads  to  emancipation — any  thing  else  is 
called  ignorance  (5).  By  reaping  the  fruits  of  virtue  and 
vice,  by  performing  the  daily  obligatory  rites  without  any 
desire,  by  the  dissipation  of  the  acts  formerly  performed 
and  by  not  doing  new  acts,  a  body  is  not  repeatedly 
fettered  (6—7).  Know  this,  O  king,  as  Yogar  which  I  have 
described  to  you.  By  acquiring  this  Yoga  a  man  does  not  seek 
refuge  with  any  one  except  the  eternal  Brahman  (8). 

The  Yogins  slicHilcl  first  conquer  their  selves  (by  the  knowledge 
of)  soul  for  it  b  difficult  of  being  conquered  by  them.  You 
should  endeavour  to  conquer  this  (self).  Hear,  i  shall  des- 
cribe the  meant*  (9).  By  Praxayama  he  should  consume  the 
short-comings,  by  tth&rana  the  sins,  by  Pratyahara  the  ob- 
jects of  senttef  and  by  Dhyaiw  the  (tunas  of  the  mind  which 
is  not  controlled  (10),  As  all  the  impurities  of  mountain 
tnetals  are  removed  by  burning,  so  by  the  suppression  of 
vital  breaths,  the  impurities  of  are  consumed  (if)* 

One  In  should  first  undertake  the 

of  vital  The  of  two  vita!  breaths 

and  is  called  Prilnftyama  (ia)«  is  of  three 

kinds,.  .  namely  and 

0  Alarka,  1  shall  explain  to  you  the  of  mil  (13)* 

L&$h*i  has  twelve  has  twice  the  number 

and  hat  to  have  thrice  the  number 

(14)*  Tfat  time  occupied  in  opening  and  shutting  the  eye* 
lids  is  the  of  a  for  giving  the  measure  of 

Prif%Iinat  the  division  called  has  been   described 

to  of    twelve  (15).    By    the  first,   perspi* 

ration  should  bu  conquered—by  the  second,  trembling  and 
by  the  third!  the  (various)  defects  such  as  etc. 

should  be  duly  conquered  (16).  An  the  lion,  the -tiger  an4 
the  elephant  are  quieted  down  by  training;  #o  the  /Vrf/wn  tl 


1 72 


MARKANDEYA  PURANAM, 


yogis  is  brought  down  to  subjection  (by  these  processes)  (i 
As  an  elephant  trainer  brings  an  infuriated  elephant  to  subjec- 
tion according  to  his  will  (by  training  it),  so  the  Yogia 
brings  to  his  subjection  the  Pmna  (18).  As  when  a  lion 
is  trained,  it  kills  only  the  deer  and  not  men,  so  when  the 
vital  breaths  are  properly  suppressed  they  destroy  the  impu- 
rities and  not  the  body.  Therefore  a  Yogin  should  always 
assiduously  practise  Pr5n3,yama  (19).  Hear  now,  of  the 
fourfold  stages  of  PnlnSyama  which  are  the  fruits  erf 
liberation;  0  king,  they  are  Dkmsh]  frfyti,  Samvit 
•  and  Prasdda]  do  you  listen  in  order  to  their  characteristics 
as  I  describe  them  (20—21),  The  state,  in  which  the  fruits 
of  acts,  good  and  bad,  are  destroyed  and  along  with  it  the 
impurities  of  mind  are  destroyed  is  called  Dhva$ti(te).  Thai 
state  extending  over  all  time,  in  which  a  Yogin,  controls 
all  desires,  both  of  this  world  and  the  next,  begotten  by 
covetousness  and  stupefaction,  is  called  Pr&pti  (23),  Thai 
state  of  Pranay&ma,  in  which  the  Yogin,  by  virtue  of  his 
consummate  knowledge,  acquiring  the  same  power  with  the 
sun,  moon,  stars  and  planets,  comes  to  know  of  the  past  and 
future  and  things  not  visible  and  greatly  distant,  is  called 
Samvit  (34-25).  That  state  of  a  YoRin,  in  which  the  men* 
tal  faculties,  the  five  vital  breaths,  the  organs  of  sense  and 
the  objects  of  sense  are  purified  is  called  Pras&ia  (26).  Heat 
now,  0  king,  I  shall  describe  the  characteristics  of  Prftnftylma- 
and  the  postures  that  are  laid  down  for  those  who  also  carry 
on  Y°g*  practices  (27),  Placing  himself  in  various  postures 
(such  *&Ypadmd$ana>  .Ardh&sana  and  and 

reciting  in  bis  mind  the  mystic  syllable  'Om1   one  should 
in  Yoga  (28),    Seated  straight  in  an   even   posture 
contracting  his  two  legs,  with    the  raouth  closed  and  the 
thighs  firmly  placed  in  the  front,  he  should,  controlling  his 
so  sit  that  hi*  heels  may    not  touch  the  organ  of  gene- 
and  testes.     He  should  so   rake  up  his  head  that 
row  of  teeth  may  not  touch  th«'  other  (39^30)*    Fixing 


MARKANDBYA  PURANAM. 


173 


his  look  on   the  tip  of  his  nose  and  not  diverting  it  in   any 
pther    direction,    and    then  obstructing  darkne*s  by  passion 

and  passion  by  goodness,  and  being  stationed  only 
in  the  pure  principle  of  goodness,  the  Yogm  should 
practice  Yoga,  Simultaneously  withdrawing  the  senses 
from  their  object*,  controlling  the  mental  faculties  and 
vital  breaths,  one  should  engage  in  practising  pr&- 
ty&h&r&*  Like  a  tortoise  withdrawing  its  limbs  he,  who, 
restraining  hi*  desires,  lives  with  his  mind  centered  in  the 
bout,  sees  the  Divine  soul  in  the  hnman  soul,  The  same 
wise  man,  should,  after  lirat  purifying  his  external  and 
internal  limbs,  Irani  the  throat  to  the  navel  downward*,  and 
filling  thebody  with  breath,  begin  practising  pr&tyah&r&. 
These  twelve  form*  01  Pr&tt&y&tna  are  called  Uh&raul 
(31—35).  And  the  two  Uhftraua*  are  called  Yoga  by  the 
Yogiu*  acquainted  with  Tattwas  or  principles.  When  a 
Yogw,  ever  retraining  hi*  self,  i*  engaged  in  Yoga,  all  his 
impurities  are  deilroy^tl  and  he  attains  to  a  peaceful 
state ;  and  he  sect  the  great  Brahman  different  from  the 
essential  ingredients  of  Nature  (36—37)1  m  also  the  atoms, 
ether  etc.,  anil  the  pure  Thus  with  ditt  m 

Yogin  should  in  PrBnlylma  (38),    He  should  slowly 

restrain  himself  like  one  ascending  a  Thus' when  a  man 

cannot  conquer  the  soil  (i.e.,  the  bodily  faculties) 

all  the  and  always  multiply* 

One  should  not  set  his  foot  on  a  soil  which  is  not 
(39),    In  of  restraining  the  vital  breaths  it  if 

called  (40),    It  I§  also  culled  for  by  It 

the  mind  is  held  or  It  m  Pr&ty&hdra> 

.   for  by  Yoga,  who  have  their         withdraw 

the  senses  from  their  objects  such  as  sound  */i  (41).      The 


*  II  is  metapHorU*«il.     Sell    Hew*     means     bodily   fotiuttits. 

t  it  nun  cAtmut  a«?4.om|»iUh  tho  union  with  tiwl,  which  i*  tttt 

Ms  lilt  wiltotti  rtitrAiiiI«|  iht  bodily  I «iu 


MARKANBEYA  PUEANAM, 

expedients  have  also  been  pointed  out  by  the  great  Yogins— * 
the  great  Rishis,  by  which,  obstacles,  such  as  diseases  and 
others,  may  not  come  in  their  way  (42).  As  a  thirsty  matt 
drinks  slowly  water  through  a  vessel  or  a  tube  so  the  Yogin, 
without  any  exertion,  should  inhale  air.  Dh&rartfa  or  coa~ 
centration  should  be  first  made  on  the  navel,  then  oru  the 
heart,  then  on  the  chest,  then  on  the  throat,  tbe  mouth,  the 
tip  of  the  nose,  the  eye,,  the  space  between*  tbe  eye-bows,  the 
head  and  the  last  of  all  on  the  supreme  spirit.  This 
concentration  is  called  the  best.  These  are  tbe  ten.  forms 
of  Dhhranh  or  concentration  acquiring  which-  o»e.  attains  to* 
unification  with  the  Eternal  Soul  (43 — 45).  If  a  Yogin,  O  kingr 
wants  to  accomplish  his  purpose  he  should  never  engage  in. 
practising  Yoga  when  he  is  hungry,-  fatigued  or  unsettled  in 
mind  (46).  ,Nor  should  he,  in  extreme  cold- or  hot  seasons  or 
in  other  extremes  or  at  a  time -when,  the  high  winds  blow, 
in". Yoga  or  meditation  (47).  ID  places  filled  with 
moise  near  fire  or  water,dilapidated  cow-she dss,in»  the  crossings 
of  the  four  roads,  on  withered  leaves,  in  a  river,  in  crem attorn 
grounds  filled  with  reptiles,,  in  dangerous  places,  on  the 
bank  of  a  well,  on  tombstones,  on-  ant-hills — in  all  these 
places  should  a  wise  man*  renounce  the  practice  of  Yoga 
(48—49).  So  long  as  the  quality  of  goodness  is  B»ot  properly 
developed,  (bad)  times  and  places  should  be  avoided.  The 
sight  of  an  impious  man*  does  qot  lead  to  Yoga  and  so  he 
should  be  avoided  (50).  Those,,  that  through  foolishness 
practise  Yoga  disregarding  the •  distinctions  -erf  time  and  place^, 
are  assailed  by  shortcomings  that  ijnpede  their  Yoga  ;  hear*  I 
sliall  describe  them  (5t).  Such  an  ignorant  man  is  afKcted  by 
deafness,  decrtpitude,  dumbness,  the  loss  of  memory  ap4 
blindness  andt  fever  (52).  If  the  Yogins,  through,  their  carer 
lessnesSj  are  visited  by  these  evils,  hear,  I  shall  describe  the 
'measures*  they  should  adopt  for  counteracting  (their 
actions)  (53).  For  the  cure  of  (xwlmas,  caused  by  (some  dis- 
prder  in  the  wini}}  one  should  eat  Mghly  keated  Yavagu  whem 


MARKANDEYA   PURANAM. 


*75 


cooled  down  and  apply  it  to  the  afflicted  part,  to  the  navel 
and  the  stomach  (54".  Yav&gu  and  air  counteract  all  the 
ills  caused  by  the  disorder  of  the  wind.  In  a  similar  treat- 
ment he  should  conceive  in  his  mind  a  huge  and  motionless 
mountain  (55).  On  the  organ  of  speech  being  afflicted  by 
deafness  he  should  think  of  the  organ  of  hearing,  as  one, 
stricken  with  thirst,  thinks  that  a  maagoe  fruit  is  on  the 
organ  of  taste  (56).  Then  whatever  part  of  the  body  is 
deseased  the  remedy  should  be  applied  there— heat  for  cold 
&nd  cold  for  heat  (57).  Placing  a  wooden  peg  on  the  head 
strike  it  with  another  piece  of  wood—and  the  Yogia  will 
immediately  regain  hi*  lost  memory  (58).  Let  him  also 
conceive  that  the  immense  space  between  the  earth  and 
heavens  is  filled  with  tempest  and  fire.  These  are  the 
remedial  measures  laid  down  for  superhuman  impediments 
(59).  If  any  superhuman  creature  enters  into  the  Yogin's 
mind  he  should  consume,  it  living  in  HIH  body,  by  the  concep- 
tion of  fire  and  hurricane  (60)  >  Thus  O  king,  by  all  means 
should  a  Yogin  protect  his  body  since  it  is  the  root  of  the 
accomplishment  of  virtue,  worldly  profit,  desire  and  emanci*' 
pation  (61)*  From  the  description  of  the  characteristics  of 
propensities  and  wonderment  the  to  the  Yogin  of 

his  knowledge  ;  therefore  should  be  kept  secret  (6a.) 

The  absence  of  the  of  the  mind,  the  freedom   from 

diseases  and  cruelty,  fragrant  odour,pa88tng  occasionally  urine- 
add  excreta,  delight  of  mind  and  melody  of  voice—* 

these  are  the  primary  characteristics  of  the  tendency  for  Yoga 
(63)*  The  prominent  characteristic  of  this  •  accomplish- 
ed is  that  people  always  with  love  sing  his  praises  in 
his  absence  and  110  fear  him.  (64)* •  He  only  has 
attained  to  who  with  no  impediments  from 
extremes  of  cold  and  and  not  fear  any  thing  (65) 


I 


CHAPTER    XL. 


UATTATREYA  said ; — There  are    many   obstacles  to  the 
Yogin 's  realization  of  the  spirit.    Hear  I  shall  describe  them 
briefly  (i).    He  longs  for  actions  of  desire,  objects  of  human 
enjoyment,  women,  fruits  of  charity,  learning,  magical  powers, 
wealth,  heaven,  the  dignity   of  the  celestials,   the   station  of 
the  king  of  celestials,   chemical  works,  the  raising  of  winds, 
sacrifics,  entrance  into  fire  and  water/  the   fruits   of  all  sorts 
of  gifts  and  Sraddhas,   religious   regulations,   and  as  well  as 
that  of  fasting,  the  performance  of  Purtta  acts,  the  adoration 
of  the  deities  and  all   other   pious  observances.     He   longs 
for  all  these  being  surrounded  by  those  impediments  (2 — 4), 
II  Ms  mind  is  inclined  towards  this  the  Yogin  should  with- 
draw it ;  and  then  uniting  his  mind  with  Brahman   he  should 
FiDerate  it  from  all  these   evils  (5).    All  these  impediments 
being  remedied,  other  evils  again  overtake  a  Yogin  orginating 
from  the  qualities  of  goodness,   passion  and  ignorance  (6). 
There  are  five  dreadful  impediments  which   the   Yogin  meets 
with  in  (the  way   of  his)  Yoga — they  are  Pratibha,  relating 
to  intellect ;  Sravana^  relating  to  the  organ  of  hearing,  Daivi, 
belonging  to  gods,    Bhrama   or  wandering,  and  Avartta  oc 
whirlpool  (7).    That  by  which   the    meanings  of  the  Vedas, 
of  the  Kavyas  (poetical  literature)  and  endless  learning  and 
mechanical  arts  are  unfolded  to  the  Yogin  is   called  Pratibha 
(8)-    That  by  which  one   understands   the  endless  meanings 
of  the  sounds,  and  catches  sound  even  from  a  distance  of  a 
thousand  Yojanas  is  called  Sr&vana  (9).     The  wise  designate 
tibafc  state  as  Daiva   in  which,   he,   equal   to  a  deity,  sees 
tienpletely  the  eight  quarters    like  a   mad-man  (10).     The 
which  the  mind  of  the  Yogin  wanders   about 
without  definite  object  and  trangressing  all  sacred  injunctions* 


MARKANDSYA    PURANAM. 


177 


b  called  Bhrama  (11),  The  whirlpool  of  knowledge,  agitated 
like  that  of  water,  destroys  (the  equanimity  of  his)  mind  and 
this  impediment  is  called  A^artta  (12),  All  those  born  in 
the  order  of  deities*  having  their  Yoga  destroyed  by  these 
dreadful  obstacles,  repeatedly  turn  round  and  round"  (13), 
Tims  covering  himself  with  the  white  blanket  of  his  mind, 
the  Yogin,  fixing  his  mind  upon  Him>  should  meditate  upon 
the  Great  Brahman  (14).  Restraining  his  senses  and  living 
on  restricted  foot!,  the  Yogin,  intent  on  practising  Yoga, 
should  conceive  in  his  head,  the  seven  subtile  elements*  such 
as  earth  etc.,  (15).  Let  the  Yogin  meditate  upon  the  earth 
and  he  would  attain  to  felicity,  He  should  first  conceive 
himself  ai  earth  and  then  shake  oR  its  Fetters  (16).  In  the 
same  way  he  should  comprehend  the  property  of  savour  or 
taste  in  Ap&$  or  water,  tlu;  property  of  form  or  colour  in  Tefas 
or  lire  or  light,  the  property  of  tangibility  in  K>jw  or  air, 
and  sound  in  or  ether  awl  he  tthouM  afterwartln  cast 

of!  these  conception**  from   his  mind  (17—18).     When 
by  IMH  mind  (J/imi}t  he  enters  into  tit*-  minds  of  alt 
his    mind  by  such  Kt^ittlymg    become?*  tiuhtta  (19),    Alter 
attaining  the  itttcUrt'tual    perception    0!   til  creatures 


*  These  a«*  tht*  ftv*  TmmMftli  or  tuttttr  **iem«t«t«#  particle*  out  of  which, 
the  grosser  atom? nt»  »re  rvulvrtl  «4t*f  *4fier  with  Mudtlki  or  intellect  and 
AirnnMm  or  the  of  Individuality.  Tk«  ftri!  production  is  th«  Ifitittltetml 

jpnvc«ptbnt  which  i»  th*  of  0r  of  individuality 

Which  again  pwiliice.*  tli»  five  r*»»*i&r&f  which   ara  I  XAntit,  '  ether  '  or  th* 
itibstmtum  of   lounr!  j  a,  IVw»  air  with  the  proptrtf  of  tangibility ;  3 
firt  or  light   with  the  properly   of   form    or  colour  4  water  with  the 

fwpwty  of  favour  or          ;  5,  /ViMtW,  uarth  will*   the  property  of  odour  m 
itnett*    Truly          Sir  Monier  Willla-iiis  "  that  »:0fe  be 

wcactly  identified   with  the  In  iome  of  itx  and 

fun«t!oni  It  with  the  vacant  of  Lucretlun/1 

t  The  can  he  by  mind  or  mental    facultlen.    It  it 

With  AkatMra  0r  '»elf  the    production  of  MttM  or    intellee* 

t«at  perception.  which  it  nn  internAt  organ-  of  ptrcoption,   voIitSofi 

and  action,  uccurding  in  tit*  Hankhya  stands  between  the  five 

Of         aid  lift  organ*  of  action. 

23 


MARKANDEYA  PUKANAM. 


then  the  most  subtle  intellect,  one  versed  in  Yoga  should 
cast  it  off  (20).  0  Alarka,  the  Yogin,  who,  after  duly  com- 
prehending these  seven  elementary  particles,  drives  them 
away  from  his  rnind,  does  not  suffer  from  rebirth  (21),  Ob- 
se^rving  gradually  the  subtlety  of  the  seven  elementary 
particles  by  Dhhranb  or  steadying  of  mind  and  dismissing 
them  gradually,  the  self-controlled  Yogin  attains  to  the  most 
accomplished  state  (22).  0  king,  by  being  excessively 
attached  to  things  which  he  holds  dear,  he  is  deceived  (23). 
Thus  after  comprehending  that  these  subtle  elementary 
particles  ar@  connected  with  each  other,  the  man,  who 
dismisses  them,  attains  to  a  great  state  (24).  The  distaste 
for  elemental  creation,  engendered  in  the  mind  of  a  man 
conversant  with  the  knowledge  of  truth,  by  the  perception 
of  seven  elementary  particles,  leads  to  his  liberation  (25)* 
If  he  becomes  attached  to  smell,  etc*,  he  is  ruined  and  is 
born  again  and  again  as  a  man,  remote  from  Brahman,  0 
king  (26).  Having  thus  fixed  his  mind  upon  these  seven 
elementary  particles,  the  Yogin,  0  king,  can  become  absorbed 
in  whatever  subtile  element  he  likes  (27)*  He  can  becotre 
absorbed  in  the  bodies  of  deities,  Asuras,  Gandharvasf  serpents 
or  Rlksbasas — but  he  never  becomes  attached  to  anything  (28). 
O  king,  he  attains  to  eight-fold  divine  attributes"11  leading  to 
annihilation — namely,  Anting  Lagtiim^  JlfaAimlt,  Pr&ptii 
Prhk%mya}  hhitya,  Vashitya  and  Ram&v&s&yitya  (29 — 30). 
The  state  in  which  one  becomes  subtler  than  subtle  is  called 
;  that  by  which  one  becomes  light-handed  andi  quick  * 

*  A  Yogin  may  acquire  eight  great  powers  vte.  he  will  have  the  power  of 
shrinking  into  the   form  'of  the  minutest  atom ;  that  of  assuming  a  ^igantie 
foody;  that  of  becoming  extremely  tight;  that  of  becoming  extremely  heavy  y 
that  of  unlimited  reach  of  the  organs,  as  touching  the  moon  with  the  tip  of  the! 
$n|£er;  that  of  irresistible  will  (as,  sinking  Into  earth  as  easily  as  into  water) ; 
tiiat o|  perfect  dominion  over  the  inner  organs  of  the  body  j  and  that  of  mastery 
over  alt  beings,  animate  and  inanimate.      These  strange  effects,  attributed 
to  Yoga,  prices,  am  the  secret  of  the  power  whfefothU  doctrine  has  at  a!!' 
times  exercised  over  the  Hindu  mind* 


MARKANDEYA  PURANAM. 


179 


is  called  L&ghim& ;  that  by  which  one  becomes  worshipped 
of  the  world  Is  called  Mahimi ;  that  by  which  everything 
is  obtained  is  called  Pr&ptUsC)*  That  by  which  one  becomes 
omnipresent  Is  Prdkdmyat  that  *by  which  one  becom.es 
the  lord  of  all  is  called  tshitya\  that  by  which  one  can  keep 
all  under  his  control  i*  called  F^i/iii/ja—this  is  the  seventh 
attribute  of  a  Yogiti  (32).  That,  which  one  can  move  about 
and  do  according  to  bin  will,  is  called  /C&tnavasdyita.  By 
these  eight-fold,  qualities  a  Yogin  can  act  like  the  God  (33)* 
(The  appearance  of  these  qualities)  O  king,  indicates 
(a  Yogin'a)  liberation  and  the  annihilation  of  self  and  tbat  he 
will  neither  be  born  nor  increase  nor  meet  with  decay  (34). 
He  will  meet  with  no  metamorphosis  or  end,  and  he  will  not 
be  afflicted  by  galling  pain,  burning  heat  and  drying  up 
through  element t§  atich  a*  *artht  etc*  (35).  The  five  elements, 
sound  and  other  properties,  shall  not.  h«  able  to  subdue  him  ; 
he  shall  not  enjoy  them  nor  will  he  attached  to  them  (36), 
0  kinjf,  as  a  piece  of  gold,  whim  tmtlted  in  fire  and  freed 
from  impurities  like  a  had  tmrtai,  in  joined  with  another 
of  gold,  so  whim  all  the  cvitu  am  consumed  by  the  fire  of 
Yoga,  the  Yogin  attain*  to  unification  with  Brahman  and  has 
no  (37"^3^)«  A*  fire,  when  It  is  thrown 

into  fire,  is  united  with  it,  indentica!  with  it, 

the  appellation  (of   (ire)   and  not  any 

distinction,  so  when,  the  Ycigin§   O  king,  having  his         con» 
Sftmtdy  unified  with  the  Brahman,  he 

no  (39—40).    An   water,  when  It  is  thrown   into 

water,  is  united  with  if,  *o  the         of  the  Yog  in  at 

one  with  the  soul  (4 1). 


im 


CHAPTER    XLl 


ALARKA  said : — "0  reverend  Sir,  1    wish   to   know,  in 
sooth,  of  the  conduct  of   the  Yogin  as  well  as  of  the  ways  ol 
Brahman  following  which  he  does    not   meet  with   deteriorau 
lion"   (t),    Dattitreya  said;—- "Honour  and  dishonour  are  the 
instruments  of  success   and  anxiety  to  mankind.     When  they 
bear  opposite  meanings  they  bring  on  the  accomplished  state 
to  the  Yogin  (2)«  Honour  and  dishonour  are   spoken  of  as  poi- 
son and  ambrosia  ;  of  them  dishonour  is  ambrosia  and  honour  is 
the  deadly  venom  (3).    He  should  not  place  his  footsteps  with- 
out carefully  examm"mg,the  ground,  should  not  drink  water  that 
is   not  cleansed  by  cloth,  should  not  speak  a  word  that  is  not 
purified  by  truth,  and  should  not  engage    in   a   thought   that 
is  not  purified  by  intellect  (4).     For  accomplishing  this  object 
a  Yogin  should  not  resort  to  hospitality,  the   performance  of 
Sraddhas,  sacrifices,  festivities  and   singing  parties  in  honour 
of  deities  and  great  men  (5).     When  the   house   of  a  house-* 
holder  is  freed  of  smoke  and  fire  and  after  all   of  them   have 
taken  their    meals    the    Yogin    should    go    out   for    alms-— 
and  this     not  thrice  a  day  and  nor  even    daily  (6).       Without 
desecrating  the  ways     of    the    good      the    Yogin*   should 
so  act  that  they  may  be  dishonoured  and  discom Sited  by  men 
(7).    He  should  beg  alms  of  the  householders  and  priesls-~of 
these  the  first  is  spoken  of  as  the  best    (8),     A   Yogin  should 
flways  go  to  the  householders  who  are  modest,  reverential, 
self-controlled,  well-read  in  the   Vedas  and  high*souled,  (9) 
and  who  again  belong  to  the  higher   order,   are  not  touched 
by  any  sin  and  are  not  fallen*    To   beg   alms   from    persons 
of  inferior  orders  is  considered  as  the  most  contemptible  life 
(10).    nv&gu,  Takra>  milk,  Yhvaka,  fruits,  roots,  Priyangu, 
Kama,  Pipydka  atvtt  Sakkis  are   the   foods  (u).     These  are 


tn«nt  of  their  objects.  These  should  be  procured  by  aims 
and  they  should  live  on  them  with  great  concentration  of  mind 
and  devotion  (12).  Before  taking  his  meals  he  should  observe 
silence  and  restrain  his  self  and  then  saying  Pr&n&ya*  (he 
should  sip  water)  —this  has  been  laid  down  as  the  first  ob- 
lation (13).  Then  saying  Aphnav^^Samnnaya^  Udhx&ya  and 
Vytinaya  he  should  offer  the  second,  third,  fourth  and  fifth 
oblations  (14),  Them  separating  (his  body)  by  Prftn&y&ma 
(suppression  of  vital  breaths)  lie  should  eat  according  to  his 
desire;  then  again  sipping  water  he  should  touch  his  heart 
(15),  Absence*  of  llu*  tUtmre  of  stealing,  life  of  celebacyv 
renunciation,  absence  of  covetousness  and  hannlessness  are 
the  five  ohservancftH  of  a  mendicant  (16).  Absence  of 
anger,  to  minister  to  the  preceptor,  purity ,  the  restriction  of 
diet  and  the  thily  study  of  the  Ve.dn*—- these  have  been 
spoken  of  as  the  live  rt'jjulatiwm  (to  be  observed  by)  them 
(17),  He*  should  seek  to  ftfcjitiff*  that  knowledge  which  is 
the  f ««<*we*  of  all  and  tin*  inntruinf^nt  of  the  nccom 
of  all  objects  4h*  virir'tv  oJ  knowledge  (however) 
Yoga  (18)*  One  who  thirst*  after  knowledge  thinking 
should  be,  kmn^n  !  ihn  fw  elo«*tt  not  attain  to 

knowledge  tt ven    vuthin    a    thousand  Kulpa^t  (iy)     Ik*ing 
disa8sociatedt  conc{ut*ring  anger,   restricting  di<*t  and 


*  These  are  the  five  viul  brtittisr  namely  Pranat  Apaiw, 
and  Vyana. 

t  Th«  true  to  PalaniaU  ii  that  of  the  »upreme  spirit 

or  the  God  j  from  it  tht  of  all  other  things  flows.    According  to 

Mm  &  man  should  this  the  <»ie«e8(»f  all  and  by  and  by 

he  wilt  come  lo  know  *v«ry  In  th«  world.    If  how«wr  ono  kno«r» 

of  every  ihln^  h«  in  f  lie  world  at  the  sacrifice  0!  siifirenw  knowledge 
or  Pnr$  y*d*a  he  will  nctyer  acquire  it  «vtn  in  thousands  of  yvars.  According 
to  the  Arya  Riilils  thU  /'ar4  y*4tut  is  the  only  supreme  knowledge-— the 
knowledge  of  thu  gr«»tl  HwliwiAii  which  people  should  strive  to  acquir*  if  they 
want  to  Mber»ite  from  tlt«  three  fold  pains  *ind  the  i«-tt«r»  af  list 


I 


iff  vlARKANDEYA   PURANAM.  / 

i 

train  ing  senses  and  forming  the  gateway  by  intellect  one 
should  engage  his  mind  in  Dhydna  or  contemplation  (20). 
Resorting  to  mountain  caves,  forests  or  lonely  places, 
a  Yogin,  intent  on  practising  Yoga,  should  always  ^ngage  in 
contemplation  (21).  He  who  has  been  able  to  cpntrol  the 
three  Dandas  or  staff  namely  words,  actions  an,d  mind,  is 
called  Tridandi  and  is  a  great  Yogin  (22),  0  kihg,  who  is 
liked  and  who  again  is  disliked  by  him  who  considers  this 
universe,  existent  and  non-existent,  at  one  with  Gunas  and 
divorced  from  them,  and  identical  with  himself?  (23).  He, 
whose  intellect  has  been  purified,  who  considers  a  brick  bat 
and  gold  in  the  same  light,  who,  concentrating  himself  in  all 
elements,  sees  only  the  eternal  and  undecaying  Brahman,  the 
stay  of  all,  as  existing,  is  never  born  again  (24).  The 
Vedas  and  all  the  sacrificial  rites  are  superior  to  all  other 
things-— above  it  is  the  recitation  (of  Mantras)  and  abore 
is  the  road  of  knowledge  and  above  it  is  Dhy&na  or  content 
plation  which  is  freed  from  association  and  attachment  By 
this  one  can  attain  to  the  eternal  Brahman  (25).  By  being 
self  controlled,  intent  upon  meditating  upon  Brahman,  assi- 
duous, pure,  whole-mindedly  devoted  and  of  restrained 
senses,  one,  who  acquiries  this  Yoga/i attains  to  the  union  of 
the  soul  with  the  Supreme  Soul  and  then  to  liberation  pro* 
cecding  therefrom  (26), 


CHAPTERIXLir 


.  UATTATREYA  said  -.—Even  hundreds  of  birth  cannot  dis* 
lodge  a  Yogin  from  his  position,  who,  intent  on  practising 
Yoga,  follows  such  a  method  (i)»  Seeing  the  Great  Soul, 


MARKANDKYA   PURANAM. 


manifest  in  the  form  of  the  universe,  having  the  universe  for 
his  feet,  head  wad  neck,  the  Lord  and  the  Protector  of  the 
Universe,  he  should,  for  obtaining  Him,  recite  the  great  and 
sacred  monosyllable  Om.  The  study  of  this  (Om)  is  (nothing 
but)  listening  to  its  great  and  true  form  (2—3).  A,  U,  M 
are  the  three  letters — these  are  the  three  M$trds*  pertaking 
of  the  quality  of  goodness,  passion  and  darkness  (4).  There 
is  another  half  Mdtrd  of  this  Om  which  is  placed  high  and 
above  the  reach  of  the  three  qualities ;  for  its  dependence 
on  the  Musical  note  Gkndk&ra^  it  U  called  Gdndh&ri.  Itst 
motion  and  touch  is  like  that  of  an  ant;  it  is  perceived  cm 
the  head  (5).  As  when  recited  Om  go«*s  to  the  head  so  the 
Yogin,  by  every  letter,  becomes  identical  with  Om  (6).  The 
vital  breath  is  the  bow,  the  soul  is  the  shaft  and  Brahman  is 
the  excellent  aim;  so  by  assiduously  piercing  Brahman  like  a 
shaft  one  becomes  at  one  with  Him  (7).  That  Om  is  the 
three  Vcda»>  the  three  worlds  and  the  three  fires,  Vishnu, 
Brahml  and  Siva,  as  well  as  Rik,  Saman  and  Ynyush  (8).  You 
should,  know  truly  that  there  arc  three  half  Afdtrdf  of  Om; 
the  Yogi  D  »  who  is  intent  upon  reciting  it,  ittninn  to  fusion  or 
laya  into  it  (9).  Again  A  Is  Intended  to  mean  Bhu  (earth)  0 
Bbuva  and  M  the  celestial  region  (10).  The  first  J/^/r^  Is 
Vyakt^  (Brahma)  the  second  is  called  Avykath*  the  third  » 
the  chit  or  thinking  principle ;  and  the  half  Mkirk  is  the  Brah- 
man (n),  The««5  should  be  duly  known  as  grounds  for 
practicing  Yoga ;  by  the  recitation  of  Omt  ill  things,  existent 
and  noii-cxuitenti  are  realized  (I a).  The  first Mhtrk  i»  ffrasya 
(short),  the  second  (long)  and  the  third  Plut&$  and 

the  half  is    not    within  the    range    of   words    (13)* 

Thus  the  person,  who  thoroughly  understands  and   meditates 


*  At  tylUbk  foot. 

f  Qnt  of  thi»  primary          of 

|  Tht  third  sound  giv«n  to  vowel  i  the   protracted  or  continuous  round 

feting  thr«t  fclifitithit  length  of  th*  thort  vowel  and  occupying  three  momtnts 
bill  utt^ranco. 


184 


MARKANDEVA   PURANAWL 


upon  the  great  Brahman  designated  by  the  great  monosyllable 
Om>  renouncing  the  wheel  of  the  world  and  being  freed  from 
the  three  fetters,  attains  to  fusion  or  Laya  in  the  Brahman 
the  Great  Soul  (14 — 15).  If  the  fetters  of  his  actions  are  not 
snapped,  he,  knowing  death  by  Aristha^  and  having  the 
recollection  of  theprestine  birth,  in  another,  again  is  born  as  a 
Yogin  (i 6).  By  his  accomplished  Yoga  in  another  life  as  well 
as  by  that  in  this  life  he  is  always  acquainted  with  Aristka 
and  does  not  sink  down  at  the  time  of  death  (17). 


CHAPTER  XLIIl, 


JATTATREYA  said  :-Hear,  0  great  king,  I  shall  enu- 
merate  the  signs  of  approaching  death  ;  by  observing  them 
the  Yogin  may  know  when  he  will  die  (i).  He,  who  cannot 
see  the  road  of  the  celestials,  Dhruva,  Sukra,  the  moon,  his 
own  shadow  and  Arundhati,  meets  with  death  after  the  ex- 
piration of  one  year  (2).  The  man,  who  sees  the  solar  disc 
without  rays  and  the  fire  full  of  the  rays  of  the  sun,  does  not 
live  more  than  eleven  months'®.  He,  who  in  a  dream  sees  gold 
or  silver  in  what  Is  thrown  out,  urine  and  excreta,  lives  only 
for  ten  months  (4).  If  one  sees  ghosts,  Pisachas,  the  city  of 
the  dandharvas  and  golden  trees,  he  lives  only  for  nine, 
months  (5).  If  one,  who  is  fat,  all  on  a  sudden  becomes  thin,, 
if  one  thin  built  man  at  once  becomes  fat,  his  natural  lease 
of  life  will  surely  run  out  after  eight  months  (6).  He,  who 
sets  his  foot  on  mire  or  manure,  has  the  mark  of 

*  The  sign  or  symptom  of  approaching  death. 


PURANAM. 


the  heel  or  the  fore    part  half  stamped,   lives   only  for   seven 
months  (7).  He,  on  whose  head,  sits  a  vulture,  pigeoo,  Kikola, 
crow,  other  carnivorous    (birds)  or   dark-blue  birds,    does  not 
live  more   than   six   months  (8).     One,  who   is  assailed  by  a 
tow  of  crows,  or  a  downpour  of   dust  or   who   sees    his  own 
shadow  iu  the  opposite  direction,  lives  for  four  or  five  months 
(9).    He,  who,  in  the  absence  of  clouds,  sees  lightning  in  the 
southern  quarter    and  rainbow  in  the  night,  lives  only  for  two 
of  three  months  (10).     He>  who  does  not  see  his  own  shadow 
In  clarified  butter,  oil,  mirror  or  water,  or   even  if  he  does  so 
sees  it  without  head,  does  not  live  more    Uiana    month  (it). 
The  Yogin,  O  king,  from  whose  body  comes  out  the  smell  of  a 
corpse,   lives   only   for  half  a    month  (12).     He,  whose  heart 
and  feet  are  dried  up  Immediately  after  bathing,  whose  throat 
(s  dried  up  although  he   drinks  water*   lives  only  for  ten  days 
(13),     Death    In   impending   to   him    whose    vital    parts   are 
pierced  by  the    wind*  clashing    with    one  another  and    whose 
hairs  do  not  stir  even  by  the  touch  of  the  water  (14).     Death 
is  present  to   him,    who,  in  a  dream,    proceeds  singing  to  the 
southern  quarter  in    conveyances  of  beam  and  monkey*,  (15). 
He  also          not  live*   when    in  a  dream,  a  female,  in  a 

dark*bl«e  and  crimaou  cloth,  taken  him  to  the  southern  direc* 
tion>  singing  and  smiting  (16).  A  learned  man*  ieeing  alone  a 
nude,  and  highly  powerful  Buddha  mendicant  in  a  dream 
laughing  and  leaping,  knows  death  to  be  present  (17),  The 
man,  who  in  a  dream,  hi*  own  body  drowned  neck 
b  mire,  with  immediate  death  (18),  II  a  man  in 

dream  hair**  char-coals*,  serpents  and  rivers   void   of 

water,  he  meets  with  death  on  the  eleventh  day  after  ten  days 
(19).  If  a  man  in  a  dream,  a  highly  terrific,  dreadful  and 
dark  man,  striking  with  uplifted  weapons  and  he 

meets  with  immediate  death  (ao).  If  a  jackal  passes  before 
a  man  or  behind  him  or  round  him  at  sun  rwe  he  meet** 
with  immediate  death  (2t).  Forsooth  the  lease  of  a  man's 
life  hat  run  out  who  feels  hungry  immediately  after  taking 
34 


i86 


MARKANDEYA  FURANAM. 


meals  and  whose  teeth  gnash  against  one  another  (2z). 
who  does  not  perceive  the  smell  of  a  lamp,  who  becomes 
afraid  either  in  the  day  or  night,  who  sees  his  own  reflection 
in  another's  eye,  does  not  live  (23).  The  one,  knowing 
self,  should  for  certain  perceive  his  end  who  sees  the  rain- 
bow in  the  middle  of  the  night  and  the  stars  during  the  day 
(24),  The  lease  of  his  life  has  run  out  whose  nose  becomes 
crooked  whose  ears  are  either  elevated  or  depressed  a»d  whose 
left  eye  sheds  tears  (15).  The  wise  man  should  then  know  his* 
end  to  be  at  hand  when  his  face  becomes  red  and  tongue- 
yellow  (26).  Forsooth  should  he  know  that  his  death  i& 
imminent  who,  in  a  dream,  goes  to  the  southern  quarter  in  a 
conveyance  drawn  by  camels  or  jackals  (27).  Hey-  who  pro- 
jecting his-  ears,  does  not  hear  the  sound  made  by  himself  and 
the  vision  of  whose  eye  is  lost,  does  not  live  (28)*  There  is* 
the  end  of  his  life  who,  falling  into  a  pit  in  a  dream,  does  root 
find  the  entrance  and  accordingly  cannot  come  out  (29), 
The  upward  looks,  the  eyes  becoming  red,  dilated  and* 
whirling,  the  heat  of  the  mouth  and  the  dilation  of  the  navel 
surely  indicate  the  future  birth  of  a  man  (30).  There  is  the 
•end  of  his  life,  who,  entering  into- 5re  h>  a  dream,  cannot  come 
out  nor  entering  into  water1  can  concve  out  of  it  (31).  He,  who1 
is  assailed  by  mischevous  ghosts  either  in  the  day  or  in  the 
Bight,  forsooth  meets  with  death  within  seven  nights  (32)* 
He,  who  sees  his  clean  white  cloth  either  a»  crimson  or 
darkbluer  has  his  impending  death  ascertained  (33).  It 
i$  said  that  Yam,*  and  Antaka  are  near  those  who  have 
the  perversity  of  their  nature  and  character  (34),  The 
wise  designate  it  as  the  end  of  that  mart  who  disregards  and 
villifies  them  before  whom  he  should  always  be  bumble  and 
who  are  worthy  of  his  respect,  who  does  not  adore  the  deities, 
irili&es  the  preceptor,  the  elderly  men  and  Brfthnranas,  who 
{foes  not  perform  the  obsequies  of  his  parents,  who  doe^ 
.not  welcome  hi»  son-in-law  and  who  insults  the  Yogms,  the 
great  men  (35—37).  O  king,  the  Yogms 


wise  and  other 


Snouia  wiiu  va.iv  »<-«,!**  uiau  incse  lore-Doaings  Dear  iruua 
daily  or  at  the  end  of  the  year  (38),  Observing  particularly 
0  king,  that  these  fruits  are  dreadful  they  should  always 
think  of  that  time  in  their  mind  (39).  Knowing  full  well 

that  time  and  resorting  to  a  place  void  of  fear  the  Yogin 
should  practise  Yoga  no  that  the  time  may  not  be  divorced 

from  its  fruits  (40),  Beholding  these  omens,  casting  off  the 
fear  of  death  and  marking  the  characteristics  of  the  time 
when  they  set  in  the  Yogin  should  engage  in  Yoga  in  whatever 
division  of  the  day  they  may  appear.  In  the  morning,  in 
the  evening^  in  the  noon  or  in  the  night  or  whenever  these 
omens  arc  seen  he  should  engage  in  Yoga  till  the  proper 
time  conies  (41—  43).  Casting  off  all  fear,  controlling  the 
time  and  restraining  his  own  self  he  should  engage  in  Yoga 
with  the  Great  Soul ;  then  conquering  the  three  fold  qualities 
and  making  bin  awn  soul  at  one  with  the  Supreme  Soul  he 

should  cast  off  intellect  mil    faculties  (44 -45),     He   will   then 

be  able  to  attain  to  the  great  beatitude  which  is  beyond  the 
reach  of  senses  and  intellect  and  is  incapable  of  being 
described  (46).  I  have  described  to  you  all  this  trulyr  O 
Alarka;  I  shall  now  relate  in  brief,  how  you  will  attain  to 
Brahman ;  hear  me  (47).  When  the  jewel 
is  united  with  the  rays  of  the  moon  it  water  and 

not  when  it  is  not  united ;  this  has  described   as  a 

simile  for  the  Yogins  (48).  When  the  jewel  Suryak&nt* 
is  united  with  the  rays  of  the  mm  it  displays  fire  not 

alone;  this  is  a  nimile  for  the  Yogins  (49),    Ant*,  rats,  cats, 
and  live  in  a  hou*c  where  the  house- 

holder on  his  death  they  go  elsewhere  (50).    At 

the  of  their  they  feel  no  sorrow.    This 

instance  of  their  dwelling,  0  emperor,  is  ,  a  simile  for 
the  Yogin*  (51).  An  earth-worm,  although  its  mouth  is  very 
small,  up  a  heap  of  earth ;  this  is  also  an  instruction 

(or  the    Yogins    (52).  bird*,  mankind    and    other 

destroy   the  crested  with  leaves,  flower 9  and 


f|g8  MARKANDEYA  PURANAM, 

fruits ;  from  this  the  Yogins  should  draw  a  lesson  (53).  Xhe 
top  of  the  horn  of  a  young  one  of  a  Ruru,  although  it  is 
like  a  sessame  seed,  grows  up  with  it ;  seeing  this  the  Yogin 
.should  attain  to  the  accomplishment  of  his  object  (54), 
Observing  the  movements  of  the  limbs  of  a  person  while 
ascending  an  elevation  from  the  surface  of  the  earth  with 
a  vessel  filled  with  liquid  substance  in  his  hands  what  does 
not  a  Yogin  learn  (55)?  Knowing  truly  the  exertion  of 
mankind  that  they  destroy  every  thing  for  their  own  subsis- 
tence the  Yogin  can  attain  the  accomplishment  of  his 
object  (59)."*  Wherever  one  lives  is  his  house ;  that  by 
which  one's  life  is  sustained  is  his  food  and  that  by  which 
one's  object  is  accomplished  is  his  happiness  ;  so  why  there 
should  be  an  attachment  (57)?  Although  solicited  as  an 
effect  is  produced  by  causes  so  by  intellect  and  others  which 
a?e  not  his  own  he  should  strive  to  accomplish  (the  union 
With  the)  Great  Soul  (58), 

Thereupon  saluting  him  and  bending  low  with  humility  the 
king  Alarka,   filled   with   delight,   said  :<— (57).     O  Brahman, 


*  These  verses  are  very  h-n;e  and  an  explanation  is  therefore  necessary. 
The  object  of  the  Yogin  is  to  cast  off  all  attachment  for  the  world  and  to  effect 
an  union  of  his  own  soul  with  the  Great  Soul  For  renouncing  this  attachment 
he  shouid  take  lessons  from  the  various  objects,  (48  Sloka)  As  by  the  union 
with  the  rays  of  the  moon,  the  jewel,  so  called,  discharges  water  so  the  mind, 
of  the  Yogin  when  engaged  in  the  contemplation  of  the  supreme  spirit,  enjoys 
a  happiness  which  he  cannot  otherwise  feel,  (49)—- As  when  touched  by  the 
rays  of  the  sun  the  jewel,  so  called,  displays  fire,  so  the  Yogin,  by  virtue  of 
Yoga  or  concentration  of  the  mind,  can  see  the  Great  Brahman,  (59)-— From 
the  ants  and  other  creatures,  going  away  to  another  house  after  the  death  of 
a  house-holder  and  cherishing  no  attachment  for  him  the  Yogin  should  learn 
that  after  the  destruction  of  one  body  smother  springs  up  and  therefore  b© 
should  cherish  no  attachment  for  the  body.  fs*)—A$  an  earth  worm,  though 
an  insignificant  creature,  can  collect  a  heap  of  earth,  so  though  the  attainment 
of  Brahman  is  a  difficult  task  it  can  be  gradually  had  by  the  practices  of  Yogi. 
—- As  a  tree,  enveloped  with  blossoms  and  fruits,  Is  felled  by  men,  so  tfcin 
body,  however  rich  and  great  a  man  might  be,  will  fall  a  prey  to  death.  So 
the  Yog  in  thou!4  cherish  no  attachment  for  this  body  which  is  frail 


gendered  by  the  terror  of  a  defeat  from  the  enemy  (60), 
By  good  fortune  it  is  that  the  king  of  Kashi  is  gifted  with 
prowess  and  prosperity  for  whose  ruin  I  have  come  hither 
and  been  united  with  you  (6 1),  By  fortune  it  is  that  my 

strength  has  been  weakened,  my  servants  have  been  slain, 
my  treasure  has  been  exhausted  and  I  have  been  possessed 
by  fear  (62),  By  fortune  it  is  that  the  pair  of  your  feet 
came  within  the  range  of  my  recollection  and  by  fortune 
it  is  that  your  words  have  found  room  in  my  heart  (63).  By 
fortune  it  in  that  1  have  attained  to  knowledge  by  seeing  you. 
And  by  fortune  it  is,  O  Brahman,  that  you  showed  me  this 
kindness  (64)*  With  the  advent  of  good  luck  to  a  man 
even  an  evil  i«  converted  into  good ;  for  this  calamity,  by 
bringing  me  to  you,  has  conduced  to  my  well-being  (65)* 
Suvlhu  in  a  benefactor  of  mine,  as  also,  the  lord,  the  king 
of  Ka**hi|  by  whom  I  haw  been  brought  to  you,  the  lord  of 
asceticism  (66).  And  that  I,  having  all  my  sins  consumed 
by  the  fire  of  your  grace*,  shall  so  engage  in  hard  austerities 
that  I  may  not  again  came  by  miner!**  (67).  Obtaining 

permission  from  you  who  are  high~*ouled  and  can  confer 
knowledge  I  shall  off  thin  condition  of  a  house-holder 

which    i*  a   forcht   of  the  of    ill*  (68). tf     Dattfttreya 

taid :— "  Depart,  O  king,  may  yon  fare  well*  As  related 
hy  me,  shorn  of  attachment  and  do  you  so  e%ert 

as  may  bring  on  liberation  (69)." 

JARA  Raid :-— Being  Ihwt  addrnaaed  and  saluting  him  he 
came  speedily  where  the  king  of  Kashi  and  his  elder 
brother  Suvfthu  were  (70).  Approaching  the  large-armed 
and  the  heroic  king  of  Kashi,  Alarka,  as  if  smiling,  «ald  to 
him  in  the  of  Suv&hu  (71)*  4I0  lord  of  Kashi, 

desiring  for  kingdom,  enjoy  thi*  kingdom  earned  by  you  as 
you  like  or  confer  it  upon  Suv&hu  (73)."  The  king  of  Kashi 
said:— "Why  do  yoi^  O  Alarka,  surrender  this  kingdom 
without  a,  battle ;  such  in  not  the  duty  of  a  Kahatriya  and 


igo 


MARKANDEYA  PURAMAM, 


too  are  converasnt  with  their  duties  (73).  Having  brought 
under  his  subjection  the  host  of  ministers  and  cast'off  the  fear 
of  death  a  king  should  take  arrows  aiming  at  his  enemy  (74), 
And  having  conquered  him  the  king  should  enjoy  all  the  most 
desired  for  objects  and  celebrate  great  sacrifices  for  accom- 
plishing his  great  object  (75)."  Alarka  said :— "Formerly 
such  was  my  mind,  0  hero.  But  now  it  is  quite  the  contrary* 
Hear  the  cause  (76).  As  the  body  of  a  man  is  but  a  collection 
of  elements,  so  all  the  inner  faculties  and  essential  ingredients 
(Gunas)  are  composed  of  elements  (77)*  There  exists  only 
one  Absolute  intelligence  and  none  else;  how  can  then  be,  0 
king,  the  notion  of  an  enemy,  friend  lord  and  servant?  (78). 
Afflicted  by  pain  begotten  by  the  fear  of  you}  I  have,  O  king 
by  the  grace  of  DattHtreya,  attained  to  excellent  knowledge 
(79).  Having  conquered  the  number  of  senses  and  cast  off  vari- 
ous associations  I  shall  concentrate  my  mind  on  Brahman. 
Obtaining  Him  a  man  gets  every  thing  (80).  A  man  should 
set  forth  every  exertion  for  obtaining  Him  save  whom 
nothing  exists.  By  controlling  the  senses  one  can  attain  to 
Him  (81).  I  am  not  your  enemy,  nor  you  are  mine.  This 
Suvahu  is  not  my  malefactor.  I  have  learnt  all  this  truly. 
So  do  you  seek  for  another  enemy  (82),*'  Having  been  thus 
addressed  the  king  Suvi.hu  delightedly  rose  up  and  welcom- 
ed his  brother  with  saying,  "By  good  luck  it  is  so/1  He  then 
said  td  the  king  of  Kashi  (83). 


CHAPTER   LX1V. 


iiii.i  *  A  *  -in- 


saicl  :—  "  I  have  obtained  in  its  entirety  th«it  for 
which  I  sought  refuge  with  you,  O  foremost  of  kings.  I  shall 
go  now  ;  may  you  be  happy"  (i).  The  king  of  Kashi  said  :—  . 
"For  what  did  you  come  to  me  and  what  have  you  obtained  ? 
Tell  me  this,  0  Suvfthu.  I  have  been  stricken  with  great 
curiosity  (2).  Your  great  ancestral  kingdom  was  occupied  by 
Alarka.  You  urged  me  saying  "conquering  him  give  me 
my  kingdom"  (3)*  Therefore  invading  your  younger  brother's 
kingdom  I  have  brought  it  to  your  control.  So  do  you 
enjoy  it  according  to  the  custom  of  your  family"  (4), 

SUVAHU  said:--"0  king,  of  Kashi,  hear  for  what  did  I 
make  this  attempt  an  J  make  you  do  it  (5)*  This  my  brother, 
although  acquainted  with  the  real  principles,  was  Attached 
to  ordinary  objects  of  enjoyment.  (He  thought)  "  my  two 
brothers,  although  by  stupefaction,  were  gifted 

with  the  knowledge  of  principles*1  (6).  0  king,  an  our  mother, 
in  our  fancy,  milk  to  us  so  al.no  die!  she  impart 

upon,  us  three  the  knowledge  of  principles  (7).  0  king, 
our  mother  placed,  our  mmd<i,  the  knowledge  of  all 

these  objects  which  Is  worthy  of  being  known  by  mankind  ; 
this  is  not  all  {8}»  Ai  the  good  feel  sorrow  at  the  ruin  of 
the  one  of  many  fallowing  the  same  Interest  so  ts  the  with 
us,  0  king  (9),  O'  king,  ficmt^jsed  by  the  infatuation  of 
worldlines*  he  S^ng  down.  We  hive  a  connection  with 
him;  in  this  body  he  Is  our  brother  (loj*  Therefore  I 
tamed  that  from  calamity  he  would  acquire  distaste  for  the 
world  and  accordingly  I  refuge  with  you  for  making 

this  attempt  (u).  C)  king,  from  this  calamity  he  has  acquired 
tine  knowledge  from  which  hat  sprung  distaste  for  the  world* 
My  object  it  accomplished  and  so  I  depart.  May  good  betiie 


f$J  MARkAfoDfiYA 

you  (12).  Living  in  Madala&S/s  womb  and  sucking  in  the  _^ 
way  her  breast,  may,  he,  0  king,  wend  the  way  which  is  not 
trodden  by  the  sons  of  other  women  (f  3),  Ascertaining  all 
this  in  my  mind  and  seeking  refuge  With  you  1  made  this 
attempt.  My  object  is  accomplished,  t  shall  depart  again 
to  accomplish  the  object  of  my  Yoga  (14).  O  king,  1  do  not 
consider  these  men  as  having  their  senses  in  due  order  but 
rather  deranged  who  disregard  their  friends,  kinsmen,  and 
relatives  when  they  are  assailed  by  misfortune  (15),  The 
friends,  relatives,  and  kinsmen,  in  the  face  of  whose  efficiency 
a  person  is  assailed  by  the  deterioration  of  virtue,  wordly 
profit  and  desire,  are  censurable ;  he  is  not  (at  all)  to 
blame  (16).  By  your  company  I  have  accomplished  this 
great  work,  0  king.  May  you  live  in  happiness,  be  the  foremost 
of  the  pious  and  participate  in  knowledge.  I  depart  (i;)/* 
The  king  of  Kashi  said : — "  You  have  done  a  great  service  to 
the  pious  Alarka.  But  why  do  you  not  turn  your  mind  to* 
wards  doing  me  goody  x§*  The  association  of  the  pious 
with  the  pious  always  bear  fruit ;  it  never  becomes  futik 
Therefore  it  is  but  proper  that  I  should  advance  ia  your 
company"  19, 

SUVAHU  said  :—  Virtue,  worldy  profit,  desire  and  liberation 
are  the  four-fold  objects  of  a  man.  Of  them  you  have  already 
acquired  virtue,  ivordly  profit  and  desire.  But  you  have  the 
want  of  the  other  (i  *.  liberation)  (30),  I  shall  therefore 
describe  them  in  brief.  Do  you  hear  with  attention.  Hearing 
them  and  discussing  them  properly,  0  king,  you  should  «erfe 
for  your  well-being  (ai).  You  should,  O  king,  never  cherbh 
the  ideas^of  «I  and  mine'.  But  you  should  duly  think  of 
virtue  for  in  its  absence  a  man  becomes  destitute  of  help  (22), 
Deliberating  yourself  you  should  know  "To '  whom  do  I 
HHt?''  Deliberating  thus  at  the  end  of  night  you  should 
IE  thinking  of  external  faculties  {33),  Everything 
faWlta  Invisible  (Purusha)  to  nature  is  without  my  meta- 
mofpitdsfa  Hid  coMcfaftMSi*  you  should  therefore  know  what 


tf, 


MARKANDEYA- 


{g  visible  and  invisible  ;  also  what  else  should  be  known,  who 
should  know  and  who  am  I  ?  *  (24)*  Knowing  this  in  particu- 
lar you  will  know  every  thing;  to  consider  what  is  non-soul 

(body)  as    soul  and  what  is  not  own,  as  own  constitutes  igno* 

tance  (25).  According  to  human  practice,  O  king,  I 
am  present  everywhere,  1  have  thus  described  to  you 
everything  you  asked  of  me  and  1  shall  now  go  (26). 
Having  thus  spoken  to  the  king  of  Kashi,  the  intellegent 
Suvihu  went  away.  And  the  king  of  Kashi  too,  having  woe* 
shipped  Alarka,  repaired  to  his  own  city  (27)*  Having  installed 
his  eldest  son  as  king,  Alarka  too,  leaving  all  human  associa- 
tions, entered  into  woods  for  attaining  the  summumbonum  of 
his  life  (28).  After  a  considerable  time,  being  above  the  in- 
fluence of  opposite^,  and  separated  from  wife  and  dependants 
and  acquiring  incomparable  prosperity  of  Yoga  he  attained 
the  most  excellent  beatitude  (29).  Beholding  this  entire  uni- 
verse, with  the  deities,  Asura«*  and  men,  bound  by  nooses  com- 
posed of  the  qualities  and  being  perpetually  fettered  by  them 
(30)— by  bonds  originating  from  sonn,  brother*'  own 

relatives  and  those  who  are  not  one's  own ;  and  thus  appearing 
as  various,  and  attached  by  the  overcome  by  ; 

(31)  seeing  it  hopelessly  sunk  in  th$..*nire  of  Ignorance*  and 
finding  himself  beyond  it,  the  high-minded  Al&rka  this 

hymn  (32)  lcAlas  what  pain. !  We  ruled  this  kingdom  before, 
but  I  have  come  to  know  this  afterwards  that  there  is  no 
felicity  greater  than  Yoga11  (33). 

JaDa  said  :~For  liberation*  da  you  resort  to  this  roost  ex:* 
cellent  yoga  by  which  you  will  get  the  Brahman,  obtain* 
i»g  whom  you  will  not  (34)  Then  I.  too  shall  go*  O 

what  avail  is  or  recitation  to  me?  The  blessed 

always  work  for  ascertaining  the  true  form  of  Brahma0  (35) 
Therefore  obtaining  your  permission*.  and  being  above  oppo* 
..  4t.es  and  not  wanting  anything  I  shall  so,  exert  for'  liberation 
that  I  may  find  everlasting  pctce  (36)" 

THE  BIHDS  said  ;~0  Brahman,  saying  this  to  his  sire  mi 
25 


794 


MARKANDEYA   PURANAM. 


obtaining  his  permission,  the  intelligent  one,  renouncing  the 
company  of  his  followers,  went  away  (37),  His  father  too,  in 
the  same  way  gradually  acquiring  good  understading  resorted 
to  the  fourth  stage  of  life,  namely  that  of  Vanaprashtha, 
(38)  Being  united  there  with  his  son,  casting  off  the  fetters  of 
qualities  he  attained  to  the  highest  state  of  Yoga  by  virtue 
of  the  noble  impulse  that  arose  in  him  at  that  time.  (39)  0 
Brahmana,  we  have  thus  described  to  you  in  detail  what 
you  asked  of  us.  Tell  us,  what  further  more  you  wish  to 
bear  of  us  ?  (40) 


-00- 


CHAPTER   XLV 


UAIMINI  said:— -0  foremost  of  the  twice-born  one  you 
should  describe  to  me  the  two-fold  Vaidika  rites— Prwrittl 
and  Nivritti.  (Or  leading  to  the  knowledge  of  the  means  oi 
success  and  the  discountinance  of  the  worldly  acts.)  What 
.a.. wonder,  that  by  the  grace  of  your  sire  yew  have  obtained 
such  a  knowledge,  by  which  although  born  as  birds  you  have 
dispelled  ignorance  (a).  Blessed  .are  you  since  your  minds  am 
in  their  pristine  state  and  have  not  been  agitated  by  ignoraoct 
begotten  by  worldly  objects  (3),  Fortunately  the  revered  and 
Intelligent  Markandeya  spoke  of  you,  the  dlspeller  all  doubtl 
fcfod.ignorance  (4).  Whilelroving  in  this  greatly  perilous  world 
roea  cannot  get  the  company  of  ascetie*  like  yooreelves  (5), 
U  I  cannot  accomplish  my  object  in  the  company  of  Hud! 
wise  persons  as  yourselves,  where  can  I  then  meet  with 
wcoess  f  (6).  •  I  do  not  think  any  one  else  has'  that  clear  un- 
derstanding which  you  have  in  the  twofold  actions  of  know* 
Udgp » AMdy  ttiat  of  the  means  of  access  and  tbt  disconti- 


MARKANOEYA  PURANAM. 


195 


nance  of  the  worldly  acts  (7).  0  foremost  of  the  twice-born 
one,  if  your  mind  is  bent  upon  showing  me  favour  do  you 
describe  to  me  in  full  all  these  subjects  (8).  How  has  thisuni- 
verse,composed  of  the  mobile  and  the  immobile  has  originated  ? 
And  where  does  it  go  again  at  the  time  of  universal  dissolu- 
tion, 0  great  one.  (9).  How  from  the  various  families  origi- 
Eate  the  celestials,  the  Rishis,  the  Pitris  and  other  creatures? 
What  are  the  Alanwantaras  and  the  accounts  of  the  various 
families  (10).  All  the  various  creations,  all  the  various  disso- 
lutions, all  the  various  Manwantaras  (n).  The  position  of 
the  earth,  the  extent  of  the  earth  as  well  as  the  situations  of 
oceans,  mountains,  rivers,  and  forests  (12)  The  account  of  the 
cegions  of  Bhu  and  celestials,  and  of  Patala  and  the  move- 
ments of  the  even,  the  moon,  the  stars,  the  planets  and  other 
luminous  bodies;  (13).  I  wish  to  hear  of  them  all  from  the 
orgin  to  the  dessolution.  !  wish  to  know  also  what  will  remain 
after  the  dissolution  of  thin  universe  (14). 

THE  BIRDS  itaid  :•—•(.)  foremost  of  sages,  fearless  arc  the 
questions  you  have  put  to  us*  Hear,  we  shall  describe  them 
at  length,  0  Jaimitu(is).  Thin  formerly  described  by 

M&rkandya  to    the  of  the  twice-born   0110    Kraushtu/ 

intelligent,  of  a  quiescent  sou!  and  who  had  just 
completed  the  period  of  hi*  atudentship  (16).  0  lord,  this 
very  question  was- put  by  Kraushtuki  to  the  high-souled 
Mftrkandeya  when  he  sat  encircled  by  the  leading  twice-born 
ones  (17),  Hear,  O  foremost  of  the  twioborn,  we  shall  re* 
count  what  said  by  the  fion  of  the  Bhrigu  (18).  Having 
saluted  the  lord  of  the  ismverie,  the  lotus-sprung  Brahmi  the 
orgin  of  the  world,  who  protects  the  creation  in  the  form  of 
Vishnu  and  destroys  it  in  the  form  of  the  dreadful  Rudra  (19) 
Markandeya  said :— As  as  the  uncreate  Bnihrtil 

came  into  being  there  came  out  from  his  four  mouths 
all  Parana*  and  Veda*  (20).  The  superior 

compiled      many    ancient     samk/lax^    and    made  a 
thousand-fold  division  of  the  IWf^'  (ji).     Righteousness  or 


a 


Dharma,  divine  knowledge,  renunciation,  and  power  over 
the  elements,  these  four  can  never  be  had  except  through 
his  (Brahma's)  instructions  (22).  The  seven  primal  JKfskis 
(sages),  the  spiritual  offsprings  of  Brahma,  recieved  the  Veda* 
from  him,  while  his  other  spiritual  sons  the  primal  Munis 
received  from  him  the  Puranas  (23)*  Chyabana  had  those 
Puranas  from  Bhrigu,  and  by  him  were  the  twice-born  sages 
instructed  in  them  ;  by  these  high-soulecl  Rishls  again  were 
these  communicated  to  Daksha  (24)*  By  Daksha  again  they 
were  related  to  me  in  those  clays,  I  shall  relate  that  to  you 
to-day  which  destroys  the  sins  peculiar  to  this  kalt-yuga  or 
dark-age  (35).  Do  you,  Oh  highly  fortunate  one,  hear  all 
this  from  me  with  undivided  attention,  I  shall  relate  it  to 
you  even  as  I  myself  heard  it,  of  old,  from  Dakskd(afyt 
Having  saluted  Brahmd,  who  is  himself  unborn,  and  without 
decay,  but  from  whom  has  sprung  this  world,  who  is  the 
refuge  of  all  the  moving  and  immoveable  creat  ion,  the  stay 
of  the  universe,  the  most  superior  abode  (of  the  spirit),,  the' 
primal  person,  from  whom  is  the  birth,  stay,  and  final 
dissolution  of  the  world,— -having  saluted  Jffiranya-garuha 
the  guide  of  all  beings,  and  the  mspirer  of  intelligence, 
I1  shall  duly  relate  to  you  the  nature  of  the  superior  ele* 
rrtents  (27 — 29).  This  creation,— from  the  unmanifested 
source  of  matter  and  mind— the  Mahat  of  the  S&nkhya 
philosophy,  down  to  the  Bisheska  of  Kanhd>  with  all 
its  changes  and  properties,  that  which  can  only  be 
established  by  the  fivefold  forms  of  testimony,  and 
which  is  joined  with  the  five  avenues  of  the  senses, 
which  though  in  a  state  of  flux  is  yet,  on  account  of 
the  presence  of  tfce-Purusha  in  it,  in  the  main,  beyond 
Change,— hear  all  about  it,  0  thou  highly  fortunate  one,  with 
Superior  concentration  of  the  mind  (30—31).  The  tinmani* 
.fated  cause,  called  the  Pradhina  by  the  Sdnkyas,  which  is 
named*  by  the  Maharshis  or  great  sages,  as  Prakriti-* 
of  mature,  composed  of  both  that  which  is,  and 


MARKANDEYA  PURANAM. 


197 


that  which  is  not  but  simply  appears  to  be^—- which  is 
.everlasting,— which  is  subtle,  is  indestructible,  not  subject 
to  old  age,  which  cannot  be  measured,  which  is  unrelated* 
devoid  of  smell,  form,  and  taste,  and  is  without  sound  and 
touch ;  which  is  the  source  of  this  wbrld,  born  of  the  three 
.qualities — Satva,  Raja^  and  Tama ;  which  is  above  loss  or 
decay  ;  which  is  not  joined  to  anything  else,  which  is  beyond 
comprehension,-— which,  in  fact,  is  Brahman  and  existed  from 
the  beginning  : — by  him  is  all  this  endless  creation  pervaded 
.after  each  Pralaya  or  elemental  dissolution.  Afterwards  from 
this  harmony  oi  the  three  qualities  owing  to  the  presence 
in  them,  of  the  soul,  O  Muni  I  at  the  time  of  creation 
again,  through  the  movement  of  the  qualities  for  purposes 
of  creation,  does  the  essence  of  the  Pradhana  arise  and 
cover  the  unrnanifested  Mahat  (32—36)*  Even  as  the  kernel 
of  a  seed  is  encased  in  its  shell,  so  his  Mahat  enveloped  by 
the  unmanifesled  Pradhana.  This  Mahat  manifests  itself 
in  a  three-fold  form  according  as  one  or  other  of  the  three 
qualities  of  Satva,  Raja,  and  Tama  predominates  over  the 
others  (37)*  From  this  Mahat  ^  then,  the  threefold 

consciousness!     named  Tayasa    and  I 

which  is  the  of  all  the  elements  (38).    Even  as  the- 

Makai  is  enveloped  by  the  unmanifested  this 

Ahankara  or  consciousness  is  enveloped  by  the  Makat*, 
and  from  this,  through  the  changes  wrought  upon, 
it  by  this,  origin  of  all  elements — the  Mahat  ^  proceed. 
the  primary  elements  of  sound  (39).  He  then  from, 

the  primary  element  of  sound,  ether  or  of  which  the 

property  is  sound*;  and  then  enveloped  this  Akas&% 

ot  which  the  is  simple  sound  (40),    There  is.  no 

doubt  of  it  that  from  this  is  born  the  primary  element  of 
touch*,  then  air,  which  Is  full  of  force,  and  it  is  known 

that  touch  is  the  property  of  air.  or  ether  of  which 

the  is  sound,  enveloped  the  air  of  which  the  measure 

is  touch    (41).    Air  by  undergoing  change   sent  forth  ihf 


t/ 

, 


JI-98.  '          f     MARKANDBYA  PURAHAM, 

'.      •  1 

primary  element  of  sight.    Air  generates  light,  and  of  this, 
form—visibility — is  said  to  be  the  property  (42).  Air  of  which 
the  measure  is  touch,  enveloped  that  of  which  the  measure  is 
visibility,  and  light  again  undergoing  change  sent  forth  the 
primary  element  of  taste  (43).     From  that  is  born   water  of 
which  the  essential  property  is  taste,  and  the  water  of  which 
the  measure   is  taste  covered  light  of  which  the  measure  is 
form.  (44).    Water  again   undergoing  change  sent  forth  the 
primary   element  of  smell ; — from    that  Is   born  the   earth,  of 
which  the  principal  property  is  known    to   he   smell  (45).    la 
this -manner  by  the   respective   elemental*   of    the   primary 
element,   they  are  said  to    be   measured.      There   can   be 
no  other  specification  of   them,   therefore   are  they    called 
Abishesha  (46).    Owing  to   this  want   of  any  specification, 
these     elementals,     thus    produced    from     ignorant     con- 
sciousness, Ahankara,  are  neither  tranquil  nor  disturbed,  nor 
inert  (47),    From  the  Ahankara  that  is  moved  by  the  quality 
of  Satva  and  that  is  of  the  nature  of  that  quality,  and  under- 
goes evolution,  all  this  evolving  creation  is  simultaneously 
proceeded  (48).      The  five  senses  and   the    five   organs  of 
action,    these    senses     full     of    light    are    called    the    ten 
•evolved    Devas>    of    these     the    mind    m    the   eleventh  ;-— 
•all  these  are  taken  as  the  evolved  Devas*  (49)    The  car,  the 
tactile  nerves,  the  eye,  the  palate,  and  the  nose,  obtain 

knowledge  of  sound  and  touch  &c,  therefore  are  they  said 
to  be  joined  with  intelligence  (50)  The  two  feet,  the  armt 
the  generative  organ,  the  two  hands  and  the  organ  of  speech, 
these  are  the  five  organs  of  action ;  for  by  are  the  func- 

tions of  walking,  discharging  the  fccccs,  generation,  manu- 
facturing various  articles,  and  that  of  speech  are  performed* 
(51)  Akasi  of  which  the  measure  is  sound,  entering  into 
that  of  which  the  measure  is  touch,  the  tri*qualitattve  air 
IB  brought  forth  ;  of  this  air  touch  is  said  to  be  the  elemental 
property,  (52)  Both  the  qualities  of  sound  and  touch  entered 
in  the  saroo  way  into  the  elemental  of  visibility,  whence 


MARKANDEYA   PURANAM. 

!s  produced  the  tri-qualitative  fire.  It  has  the  three  proper- 
ties of  sound,  touch,  and  visibility  (53)  Sound,  touch,  and 

visibility  entered  into  the  elemental  of  taste,  from  that  is 
produced  water,  which  has  four  properties,  and  which  is  known 

to  be  of  the  nature  of  taste,  (54)  Sound,  touch,  visibility, 
and  taste  entered  into  the  elemental  of  sm«ll  and  this  ele- 
mental of  smell  being  condensed  composed  and  covered  this 
earth*  (55)  That  earth  possessing  the  five  qualities  of 
sound*  touch,  visibility,  taste,  and  smell  becomes  visible  among 
the  gross  objects  f  therefore  are  specified  elements/ 

the  B&keshas  are  specified  as  tranquil,  disturbed,  and  inert,  (56) 
These  enter  into  one  another,  and  hold  up  one  another;  all 
this  crowded  world  as  far  as  the  region  of  the  sun  lias  this 
earth  as  its  stay  and  '57).  Owing  to  their  persistence 

the  specified  elements  are  declared  to  be  the  objects  of  the 
senses,  and  the  succeeding  elements  receive  the  qualities  of 
the  proceedings  ones  (58),  When  existing  unconnected 
with  one  another,  and  with  their  energies  independent  of  one 
another,  they  cannot  bringforth  any  of  the  objects  of  crea- 
tion, (59),  Entering  into  mutual  relation, 
dependant  upon  one  another,  coming  into  a  mysterious 

tenion  with  onu  mother,  through  the  favour  of  the  Unrntni- 
fested,  elemental!  the  of  the  Pnrnsh^^  or 

soul,  tad  give  birth  to  the  egg  of  this  universe/  containing  mil 
objects  from  the  la  the  (60—61.)  Like  a 

buble  of  water  is  this         and  fr*m  the  elements, 

the  great         Qh  highly  intelligent  one!  in  that 

water  (/.  *.    exists    in  elements)    (62).     The    soul, 

whose  consciousnefts  Is  that  of  the  Brahman  grows  in  this 
Nature's  egg ;  he  is  the  of  the  body,  the  First, 

and  the  (63),  He  Is  the  first  master  of  the  elements,  he 

i*JBr&km&i  who  before  everything  by  him  Is  alt 

this  world  both  that,  moves  and  that  moves  not,  pervaded 
(64)*  The  into  existence  after  him,  as  also  the  moun- 

tains Jar§/$t ;  the  are  as  It  were  the  inner  waters  .$f 


MARKANUEYA   PUH  ANARf. 


that  infinitely  capacious  egg  (65).  AH  this  world  with  the 
gods,  the  men,  and  the  Asuras  that  inhabit  it,  the  islands,  the 
mountains,  the  oceans,  and  all  the  multitudes  of.  the  celes* 
tial  bodies,  are  contained  in  the  egg,  while  water,  air,  fire** 
the  sky  and  and  the  earth  cover  the  outside  of  this  egg  by  the 
ten  properties,  (the  five  subtle  and  the  five  gross  properties  oi 
sound,  touch  visibility,  taste  and  smell)!  severally  and  jointly 
(67).  It  is  also  covered,  along  with  these,  with  M/akaf^  which 
stand  as  their  measure  and  proof  j  and  with  all  this,  in* 
eluding  the  Ma/tat  itself,  it  is  covered  by  the  un manifested1 
Prakriti  (68).  This  is  covered  by  these  seven-fold 

Prakrifi$)  and  the  eight  Prakritis  (including  the  which 
is  the  eighth)  exist  entering  into  one  another  (69)*  This 
(collectively)  is  that  Prakriti  which  is  everlasting,  and  he 
Is  the  Puru$k&i  who  inheres  in  it ;  of  whom,  called  BrahmA 
1  have  already  spoken  to  you*  of  him  more 

from  me  iu  greater  details  (70)*  Just  as  a  man  get* 
ting  drowned  in  water  throws  up  while  getting  out 
of  it,  both  the  things  that  are  born  in  the  water  and  the 
water  itself,  in  the  same  manner  Is  the  author  of 

the  Prakriti  (71),  The  Unmanifested  is  designated  as  the 
Ksbetra  or  the  field,  and  Is  the  knowei 

and  owner  of  the  field*    Know  all  10  he  the  specific** 

tion  of  the  properties  of  the  and  the 

(62),    This  natural  creation,  by  the 

first  came     into    being,    without    any  tike 

a  flash  of  lightening  (73)* 


CHAPTER   XLVr. 


K 


said  :-— The  revered  one  has  duly  related 
to  me  the  birth  of  the  egg,and  the  high-souled  one  has  similar- 
ly told  me  of  the  birth  of  the  soul  in  this  egg  of  Brah- 
mS  (x).  And  I  desire  to  know  in  truth,  O  thou  descendant  of 
the  clan  of  Bhrigu,  when,  In  course  o£  time,  all  this  enter 
into  final  dissolution  ?  At  the  end  of  this  period  of  dissolution, 
what  becomes  of  the  elements,  and  how  are  they  reproduced, 
or  whether  do  they  exist  at  all  (2)  ? 

MARKANDEYA  said : — When  this  fleeting  universe  loses 
itself  in  Prakrit  tor  Primordial  nature,  the  learned  call  this  as 
dissolution  into  the  Prakriti  (3).  When  the  Unrnanifest, 
having  withdrawn  unto  himself  the  course  of  creation,  lives 
in  himself,  then  both  Prakriti  and  Purusfaa  remain  in  their 
cwn  nature  (4)*  Then  the  two  qualities  of  Tamas  and 
remain  in  a  of  equilibrium,  without  increase  or  de-* 

crease   and  in  harmony  with  other  (5).    Just  as  oil 

exists    In  the  sesamum  or  butter  In  milk,   so  docs 

the  third  quality  of  In  the  qualities   of   TatMts 

and  (6).       The    limit    of    the  life  of  Brahml  are 

100,000,000,000,060,000  years  ;  the  length  of  the  days  of  ih* 
supreme-lord  in  the  as  that  of  the  period  of  his 

tn'd  night  (7)*  At  the  commencement  of  the  day,  be  the 
tin-caused  of  this  world,  the  source  of  all, 

unapproachable  by  thought,  the  supreme  spirit,  who  it 
Above  all  •  activities,-* (8),  The  soul  of  the  world 
immediately  into  Purttska,  and  tha 

superior  lore!  of  all  quickens  them  thus  by  means  of  his 
superior  union  with  them.  (9).  Just  as  pubescence  quickens 
the  nerves  of  §  young  maiden,  just  as  lightning  quicken* 
the  atmosphere,  so  does  this  lord,  entering 

26 


202 


MARKANDEYA   PUKANAM. 


Prakrati  and  Purus&a,  quicken  them  (10).  And  I  have 
already  told  you  that,  when  Prakriti  Is  quickened,  that 
bright  one  called  BrahmS,  manifests  himself  through  living 
in  the  "egg"  (u).  He  is  at  first  the  quickener  of  the 
Prakriti ;  and  having  quickened  her,  he  becomes  himself 
.her  -spouse  and  is  moved  himself ;  aud  thus  he  resides 
in.  the  Prakrit^  holding  to  the  two- fold  characters  of  draw- 
ing in  and  sending  out  that  which  inheres  in  the  Prakriti. 
At  first  he  was  the  cause  of  the  quickening  of  Primordial 
Nature,  then  he,  the  lord  of*  Primordial  Nature,  him- 
self became  quickened  ;  in  this  way,  through  the  dual  process 
of  dissolution  and  evolution,  it  is  ht*  who  exists  even  as 
Nature  or  Pradhana  (12).  Having  thus  come  into  activity 
.he,  the  origin  of  this  fleeting  universe!  though  himself  beyond 
the  three  qualities,  took  hold  of  the  quality  of  Rajas  g^ 
Brahmi,  and  entered  upon  the  work  of  creation  (13),  As 
BrahmS,  having  created  the  creatures  and  comttig  afterwards 
'  into  an  excess  of  the  quality  of  Satwa  in  the  form  of 
Vishnu,  he  ruled  and  sustained  the*  world  as  Dharma  or  law 
(14)..  Then  owing  to  the  growth  of  the  quality  of  Tama^m 
Rudra^  he  withdraws  into  himself  all  this*  immense  universe* 
and  becomes  once  more  inactive.  Thus  though  h«  in  reaHy 
beyond  and  without  the  three  qualities  of  A'tf/Vw,  and 

Tama$)  in  the  three  periods  of  creation,  preservation  and  dis- 
solution of  the  world,  he  takes   to  three   c|ualitieg  res* 
pectively  (15),     In  as  much  as  he,  who  before  creation 
as. occupying  by  his  essence  all   space.,   become*, by  turn  b 
creation,  its  mover    and  owner,   preserver   and 
he  Js  ...designated  as 
As  Brahmft  he  creates  the  worlcln,   as  he 
them  ;  and  as  Vishnu-  he                  them  ;  yet  the 
one,  though  he  attains  equally 
ittdtffftrent  to  all     (17),              is                    Tamas  Rudnt, 
and  Sdtvw    Vishnu. ;    the    lord  of   the   iinivt r$e    becomes 
all  tbes*!  through  the                          of  the  ;  thus 


MAJRKANDEYA  PUR^NAM. 


203 


are  the  three  gods  manifested  through  these  three  quali- 
ties. (18).  These  are  however  joined  in  pairs,  one  with  the 
other,  and  are  related  to  one  another  ;  there  is  not  even  a 
moment's  separation  among  them  ;  they  never  leave  one  another 
(19).  In  this  way,  before  the  sending  forth  of  this  world,  the 
four-mouthed  Srahmtt^  the  god  of  gods,adopting  the  quality  of 
the  Rajas  >  entered  upon  the  work  of  creation  (20).  He  is 
Hiranyagarhha)  the  first  of  the  gods ;  and  in  a  sense,  he  is 
without  beginning.  This  Brahmi,  who  resides  in  the  sheath 
of  the  lotus-seed  of  the  world,  (L  e. — -who  is  himself  the  seed 
0f  all  that  is—-)  was  the  first  to  come  to  being  (21).  The  age 
of  that  high-Houlcd  being  is  a  hundred  years.  The  calculation 
of  these  years  is  made  on  the  standard  of  Brahmic  measure- 
ment; hear  this  from  me.  (22).  Fifteen  Nimcsha  (the  time 
taken  up  in  a  twinkling  of  the  eye)  make  one  Kasta.  Thirty 
Kastas  make  one  Ka A/,— thirty  Kaltu  make  one  ATuhurta. 
Thirty  such  Afuhurias  make  one  human  day  and  night, 
Thirty  such  clays  and  nights  or  two  Pakshas  or  fortnights 
make  one  month.  By  .six  ol  these  months  is  one  Ayana  or 
equinox  made  $  and  by  two  Ayanas  is  made  a  year*— these 
Ayanas  or  equinoxes  are  called  the  southern  and  the  northern 
Ayanas.  This  year  with  two  makes  one  day  and  night 

of  the  gods ;  of  these  Ayanas  the  northern  Aym^  forms  the- 
day  of  the  gods  (23'— 25).  By  twelve  thousand  years  of- the 
gods  are  the  four  Yugas  called  Satya>  TrctA  &c-;  (Satyu% 
Tretd9  Dwlpara>  and  Kali)  formed.  Hear  from  me  their 
divisions  (26).  Four  thousand  years  of  the  gods  are  called 
Satya*yttga  ;  the  evening  and  twilight  of  this  K«##'are  each  of 
four  hundred  yearn'  duration  (27).  Trctd  is  formed  by  three 
thousand  yean  of  the  godn,  and  its  evening  and  twilight 
contain  three  hundred  years  each  (28),  Dw&para  contains 
two  thousand  years,  and  Its  evening  and  twilight  are 
each  of  two  hundred  years  (29)*  0  most  excellent 
Brahmana]  KMh  one  thousand  years  of  the  gods,  and 
its -evening  and  twilight  are  each  said  to  be  of  one  hundrtd 


i 


204 


MARKANDEVA  FURANAM. 


These  twelve    thousand 


years'  deration  (30).  These  twelve  tnotisanci  years  are 
called,  by  the  learned,  Yugas,  and  these  multiplied  a  thousand 
fold  is  declared  to  be  a  day  of  Brahmi  (31).  0  Brahman* 
in  such  a  day  of  Brahm§  twelve  are  generated,— and 

the  period  of  each  Maxu  is  again  divided  into  a  thousand 
parts  (32).  The  gods,  the  seven  Rishss  with  Indra,  Mann 
and  the  Maau's  sons,  the  kings,  are  all  created  with  eacht 
Manu,  and  are,  as  before,  dissolved  again  with  him  (32).  One 

'  Manwantara  takes  place  in  more  than  seventy  such  Yugast 
Hear  from  me  an  enumeration  of  the  years  contained  in  a  Ua** 
wantara  as  measured  by  human  years  (34)*  Full  thirty  crores 
sixty  seven  millions  and  twenty  thousand  human  years 
make  one  Manwantara.  Hear  from  me  now  the  measurement 
of  a  Manwantara  according  to  the  year  of  the  (35—36), 
Eight  hundred  thousand  years  of  the  with  another 

twice  fifty  thousand  years,  multiplied   by   fourteen,  are  said, 

.  to  be  a  day  of  Brahma*    At  the  of  this,  it  is         by  the 

sages,     the    periodical  dissolution  C?7"38)>    The 

terrestrial,  the  celestial,  and  the  etherial  world*  are  all  liable 
to  destruction^  and  therefore  they  are  all  than  j 

only  the  Mahalloka  or  the  fourth  world,  (39),    The 

inhabitants    of  this  world  also,  are  10    the  Jana* 

lok&  by  the  heat  that  is  at  the  time  of  the  dissofo* 

tion.    The  three  worlds  become  one  on  this 

ocean,  Brahmft  sleepeth  during  Ms  night  The  of 

the  night  of  Brahmft  is  the  ts          of  tilt  day ;  at  the 

close  of  this  night,  he  again  this   world 

by  this  a  year  of  Brahml,  multiplying  It  a  hundredfold 
and  again  multiplying  the  result  by  a  hundred,— is  fowadl 
the  period  of  time*;  called  Pa  raw.  Fifty  fttich  periods  ol 
y^ars  are  declared  to  be  a  (41—42),  At  the 

of  such  a  Par&rdka,  0  most  superior  Brahmftna,  occurred  thai 
M^Mlpa  which  is  heard  of  as  (43),  The  i* 

the  second  Parkrdkai  0  thou  twice-born  one,*— of  the  /Calf* 
called  Barton,  wfakh  it  thought  to  be  the.  first  .(44)* 


CHAPTER    X  L  V  1  I  * 


JXRAUSTUKI  said  : — Tell  me  in  detail  the  manner  Sn  whtch 
the  lord,  the  lord  of  creation,  the  first  creator  BrahmS 
created  all  creatures  (i). 

MARKANDEVA  said  : — I  shall  relate  to  you>  O  Brahmana> 
how  the  author  of  this  universe  created  all  the  mobile  and 
immobile  objects— he,  who  is  possessed  of  the  six  .qualities 
or  powers,— the  hhagas^  and  is  everlasting  (2)*  At  the  close 
of  the  Makkkalpa  called  Padma} — when  the  world  existed  in 
,a  state  of  dissolution,  having  awakened  from  his  nightly 
slumber  or  inactivity,  the  lord  looked  on  the  universe 
moved  by  the  quality  of  &aiwa  and  saw  it  a  void  (3).  Here 
is  mentioned  this  vcr.se  which  has  been  applied  to  Narayana 
—who  is  of  the  nature  of  Urfihmana  and  is  the  cause  of 
the  growth  and  destruction  of  this  world  (4).  I  have  heard 
it  said  that,  N&r&  is  the  of  water.  And  he  sleeps  on  .. 

that  water,  therefore  he  is  called  — >(he  whose  shelter 

is  water)  (5).  On  awaking  from  this  sleep,  he  inferred  that  the 
world  had  gone  clown  into  that  water,  and  then  he  became 
•desirous  of  recovering  the  earth  (6)*  As  of  old,  at  the 
commencement  of  the  previous  K&lpas  he  had  assumed  the 
bodies  of  fish  and  tortoise,  similarly  now  he  assumed  another 
body~thtt  of  the  bcwr  (7)*  The*  .*ill«prt:vading  deity  of  whom 
ate  made  all  the  sacrifices  of  the  Vedas,  the  author  of  til,  lie 
who  has  entered  into  ali»*-*the  lord  of  the  world — the  object 
<rf  meditation  of  the  souls  inhabiting  the  J&nafaka 

•"•"• having  the  luminous  form  composed    of  Veclic 

sacrificeij— entered  into  the  waters,  and  recovering  the  earth 
from  the  nether  regions  posited  it  upon  the  waters  (8— 9J. 
Ga  that  collection  of  water  the  earth  stood  like  an  immense 
boatj  and  owing  to  the  exteudedncss  of  its  body  it  did  uot 


aog  MARKANDEYA   PURANAM. 

sink  (ro).  Then  having  levelled  the  earth,  on  the  earth  he 
set  forth  mountains.  As  the  previous  creation  had  been 
burnt  by  the  heat  of  dissolution,  the  mountains  all  over  the 
world  were  found  shrivelled  up  by  that  same  heat  (n),  These 
mountains  had  been  sunk  in  the  universal  deluge,  beaten  by 
the  wind  ;  and  now  they  came  up  and  became  stationary  in 
the  very  places  where  they  bad  mnk  (ol  Having  divided 
the  universe,  adorned  with  the  seven  inlands,  he  thought  of 
the  creation  of  the  four  worlds  as  before  (13).  Meditating  on 
the  creation  of  this  universe,  as  in  the  previous  Kalpas,  the 
unpremeditated  creation,  composed  of  the  quality  of  Tama$ 
came  into  existence  from  it  (14).  7V*;///i.v,  or  inertion,  Mohtt 
or  ignorance,  Mahhmoha^  or  infinite  ignorance,  Tamisra  or 
darkness,  Andhatamisra  or  blinding  darkness  and  AvidyJt  or 
nondiscrimination,  these  five,  an  before,  <:amc  into  being  from 
the  high-souled  Brahmt  (15)*  Proceeding  from  him  thus  medita- 
ting, the -unconscious  creation,  both  the  internal  and  external  of 
which  were  un-illumiaed,  where  the  «pirit  lay  concealed,  and 
which  was  composed  purely  of  mountain**,  became  stationed  b 
five  different  quarters  (16).  Beeaitsf?  the  principal  mountains 
came  to  light  in  this  creation,  therefore  it  i*  railed  the  mm 
creation.  Having  seen  this  creatkiti  fruitlc**,  fie  meditated 
again  on  a  fresh  creation  (17),  From  li inn  this*  meditating 
another  Creation,  that  of  oblique  current*,  forth, 

Because  from  this  have  originated  all  indirect  and  oblique 
movements  therefore  it  is  called  an  oblique  current  (18), 
The  lower  animals  are  known  to  bdong  to  this  creation ; 
they  are  almost  inert,  without  reason,  follnwera  of  evil  ways, 
and  though  devoid  of  wisdom  yet  ttta  conceit  of  it 

(19).  They  are  proud  and.  aelf-conct'hed,  and  lire  of  twenty* 
eight  kinds  or  classes  ;  they  have  A  Ilttli*  light  within  them- 
selves, but  are  covered  from  one  Another  (20),  Finding  tbil 
crtatkm  also  as  useless,  he  ;  and  from  that  medita* 

(ioft  another  creation  came  forth,  It  is  the  creation  of  SB 
upward  current,  the  third  creation,  of  the  quality 


MARKANDEVA  PURANAW. 


207- 


It  moves  upwards  (21)*  The  creatures  born  of  this  upward 
current  are  full  of  love  and  happiness  ;  their  inner  and  outtr 
natures  are  both  uncovered  and  illumined  (22).  Tins  third 
creation  which  gave  satisfaction  to  his  soul,  he  warned  as  the 
bright  creation.  Then,  on  the  accomplishment  of  this 
creation,  Brahma  became  pleased  (23).  After  this  he,  at  that 
time,  began  to  meditate  for  the  creation  of  another  creation 
that  should  be  uaeful  and  good.  From  him,  the  Unimanifest 
one,  thus  meditating,  whose  meditation  is  ever  true,  came 
forth  the  creation  of  a  lower  current  fitted  to  serve 
his  purpose.  These  creatures,  though  largely  enligh- 
tened, are  yet  moved  by  Tamas  or  ignorance,  and  have  an 
excess  of  the  quality  of  Rajas  ;  therefore  they  are  largely 
subject  to  pain,  and  are  repeatedly  born  ;  both  their  inner  and 
outer  natures*  are  illumined  ;  they  are  men,  fitted  to  serve  the 
purpose  of  Brahma  (24—27).  The  fifth  is  the  creation  of 
favour,  it  is  posited  in  four  claKs«s,l>y  division  into  Bipary&ya% 
Siddhat  Skilnta  and  Tuahta  (28).  The  creatures  of  this  crea- 
tion know  both  the  past  and  the  present  object  of  all  the  crea- 
tures commencing  with  the  elements.  This  is  called  the 
creation  (29),  The  creatures  of  this  creation  are  -all  the 
recipients  of  sacrifices,  and  are  also  engaged  in  dividing 
these ;  they  are  the  tnspirer  of  all,  they  are  known  as  the 
origin  of  elements  (30).  Of  these  creations  of  Brahmi,  the 
first  Is  to  be  known  as  that  of  Mahat  or  Primordial  Nature  j 
the  second  is  the  creation  of  the  measures  of  Primordial 
elements — it  is  called  the  elemental  creation  (31).  The  third 
is  the  creation  of  degeneration  and  is  called  the  sensual 
creation  ;  this  is  the  natural  creation  made  through'  premedi- 
tation (33).  The 'main-creation  is  the  fourth;  the  main  crea- 
tures here  are  the  mountains  \  that  which  I  have  stated  as  the 
oblique  current,  that  Is  the  fifth  creation,inhabited  fey  birds  and 
insects.  (33).  The  next,  higher  current,  is  the  sixth,  it  is  called 
the  creation  of  the  bright  ones  ;  the  next  is  the  seventh,  and  is 
composed  of  human  beings.  (34).  The  eighth  creation  is  that 


MARKAN0EYA   PURANAfri, 


called  Anugraha,  it  is  composed  of  both  the  qualities  of 
\  Satwa  and  Tamas.  Of  these,  five  are  creations  of  de- 
generation and  three  are  natural  creations.  (35\  Besides  these 
natural  and  degenerate  creations,  the  ninth  creation  is 
called  Kaumara.  These  are  the  nine  creations  of  the  lord 
of  creatures,  described  here  by  me  (35 — 36). 


CHAPTER   XLVII  I* 


K 


said,:— The  process  of  creation  in  due  form 
lias,  been  briefly  described  to  me  by  the  reverend  one.  But 
©  JBfr^hmana,  do  thou  tell  me  in  detail  of  the  birth  of  the 
gods  and  others  (l). 

MARKANDEYA  said :— 0  Brahmana !  at  that  time,  from 
UrahmS,  engaged  in  the  work  of  creation,  proceeded,  from  his 
mind,  the  four  kinds  of  creatures  commencing  with  the  gods 
•ending  with  the  inanimate  objects,  moulded  by  their  previous 
actions  both  good  and  not  good/  who  notbetag  liberate  are 
by  him  drawn  back  at  the  time  of  the  final  dissolution  (a — 3)* 
Being  desirous  of  creating  the  four  cla$se$  of  beings  namely* 
the  Devas,  the  Asuras,  the  Pitris  and  the  men,  he  put  himself 
in  relation  with  that  water  (4)-  When  he  joined  himself 
.with  that  water,  the  quality  of  Tamas  arose  in  the  lord  of 
creatures ;, he  then  Erst  gl  all  produced  the  Asuras  from  hit 
•thigh  ($)»  .He-  -then  gave  up  that  -bo:dy  of  Ms  .which  wa» 
composed. only  of  the  quality  of  Tamas.  From  that  body  tbu» 
ifewn  away  by  him  was  night  immediately  produced  (6), 
a' second  body  being  desirous  of  creation,  and  -.  found 
it, ,  Prom  the, mouth  o£  that  body,  moved  by  th0 
forth  (7),  Thfc  lard,  tht- 


ftfARKANDKYA  PURANAM. 


209 


master  of  creat«resf  threw  away  that  body  also,  and  from 
that  thus  thrown  away  was  produced  day,  which  is  almost 
full  of  the  quality  of  Satma,  the  property  of  which  Is  light. 
(8).  Then  he  took  another  body,  which  composed  only  of 
the  quality  of  $a£waf  and  from  this  were  produced  the  Pitris, 
the  manes  (9).  Having  created  the  Pitrist  he,  the  lord,  threw 
away  that  body  also.  That  body  thus  thrown  away,  became 
the  twilight,  existing  between  the  intervals  of  day  and 
night  (10).  He,  the  lord,  then  took  another  body  composed 
only  of  the  quality  of  ;  from  that  were  produced  htsmftft 

beings,  born  of  the  quality  of  Rajas  (if)*    Having  created 
the  human  beings,  he,   the  lord,  threw  away  that  body  9  from 
that  was  produced  the  light  of  the  moon*  that  which 
in  the  night,  but  with  its  face  towards  the  day  (12). 
then  are  the  bodies  of  that          of  the  godsf  the  intelligent 
one,  called^    O  thou  twice-born  one,   night  and  day,  and 
twilight     and    moonlight   (13),      Moonlight     and    twilight, 
as  also  the  day  are  called  the  three    bodies  composed  only 
of  the  quality  of  while  the  night  it  only 

of  the  quality  .of  ;  the  is  of  (14)* 

For  this  reason  are  the  powerful  during  the  day 

a®d  the  during   the  j«tbt  are 

strongest  when  the  moonlight  §nd  similarly  the 

JPitrls  sre  during  twilight   (15).     They   become 

undoubtedly  strong  and  invincible  to  their  opponents  during 
these  periods  |  during  the  opposite  periods,  they  become 
different  (ifi).  Moonlight,  night,  day,  and  twiltght~the«e  four 
Are  the  bodies  of,  the  lord,  Br*£*f£,  composed  of  the  three 
tptalttkt  of  mud  (17),  Thus  the 

lord  of  having  produced  four  bodies,  being 

0?ertaken  by  hunger  and  thirst,  took/    tt    night,   another 
'body,  composed  of   the  two  qualities  of  JRajas  and  Tamas 
(18).    In  that  darkness  the  lord  who  is  himself  uncatisedi 
having  created  ugly  haggard  through  hunger,  and 

with  .overgrown  they  began  to  eat   that  body 

27 


fff! 

•I 


MAKKANOEVA  t'L'RANAM 


Among  these,  others  who  said,  "  we  shall  keep  it,"  were  tbt 
Rakskas ;  and  those  who,  0  thou  twiceborn  one,  said  "^ 
shall  eat"  it,"  on  account  of  their  attempt  to  eat  became 
Yakshas  (20).*  Seeing  them,  the  hair  of  this  Brahmi 
became  separated  from  his  head  through  displeasure.  Tbeyj 
thus  detached  from  the  head  of  the  Brahmi,  became  moving 
•and  living  objects.  On  account  of  this  movement,  they 
'became  reptiles,  and  from  leanness,  snakes  arc  they  called 
(2i)«t  Then  seeing  the  reptiles,  the  enraged  BrahmS,  through 
anger,  made  carnivorous  creatures  of  irritable  nature,by  investo* 
ing  them  with  brown  colour  (22).  Then  came  forth  from  hirt 
meditating  on.  words  (rounds),  the  (jantiharvas\  and  as  they 
were  produced  by  him  while  meditating  on  words  soundi 
(lit — drinking  words)  therefore  are  they  culled  Gandharva&> 
That  lord,  'on  these  eight  of  bright  brings  having 

been  produced,  then  from  Ms  own  body  produced  other% 
•birds  and'  beasts.  From  his  mouth  he  sent  forth  the  goats? 
from  his  breasts' he  created  sheep;  from  the  abdomen  and  from 
his  two  sicks,  the  Brahma  produced  the  bovine  specie** ;  from 
.the  two  feet  were  born  horses  with  elephant*,  htre% 

deer,  camels,  colts,  and  other  anintalti  of  various  formi 
(24-— -26).  From  the  hair  of  his  body,  fir  jirutliti'ol  herbs  bearing 
fruits  and  having  roots  (27).  In  tin*  way,  the  lore!  having 
created  the  herbs  and  the  beasts  ;md  others  (£<?.,  birdfc, 
-reptiles  &c,)  performed  sacrifice*,  in  the  bfgiiming  of  tht 
JCalfa/in  the  of  the  second  or  lite  Trttb»Y*ga  (28)» 

Cows,  goatsr  buffaloes,  sheep,  and  colts,  and  the 

•these  are  called  domestic  beasts  «>r  animak.    Hear  frorft  n»t 
-tiffthost  that  are    wild   and   live   in  the  jungles  (%}*    T-ltl 


*  AT,—  8.    »    Th«*«f  h  it 

.  whkh  th«  two  wortl^ 

derived  from  the  root 


in  tliw 
unit  F«ili 
~<to  kwi^j 


IP  ttt«t 


Iron, 


?ir«* 


from  the  root  F 


":  t  H«r«  again  t          If  a  to  th*  root*  fit  tftt  two  |A| 

<*/j*  meumug  both  Tfetii  wllli  M 


•WXRKANDBYA'-  PU&ANAtt. 


iif 


ifturderous    animals-    with     two    hoops,     the     elephant, -the 
monkeys,  and  fifthly,  the  birds;  the  sixth  class  are  the  animals 
that  live  in  water,  and  the   seventh   the    reptiles  (30).     The 
Gayatn9  the  Tkrich^  the  Tribith>  the  Sama,  the  Rathantara  ; 
Agnistoma  also,    these    sacrifices    he    made    from    his     first 
mouth  (31)*     From  his  southern  mouth,  he  created  the  Vagus, 
the  versification    called  Trishtub^    and  likewise   the     fifteen 
Stoma,  the  large  Saman  and  Uktha~n  portion  of  the   Saman 
Veda  (32).     The   Samans,  the  versification     called    Jagati 
and  likewise  the  fifteen  Stobham  or  verses   in  praise  of  God, 
the  Bairnfa,  the  Atiratram  he  made  from  the  western  mouth 
(33).    The  twenty-one  BrAhmanaS)  the  infallible  Aryamana^ 
Anustubh  with   the'  Bairaja>  he    created  from   his   northern 
mouth  (34).     Lightning,  the  thunderbolt,  as  also   the  clouds, 
'the  straight   rainbow  and  the  curbed    rainbow,    and  also  the 
birds,   the  revered   lord  created  iheac  at  the  commencement 
of  the  AW/tf— "(35),    The  fnmtl   and  the   evil   creatures,  are 
produced  fioin  his  limhs;  having  first  created  the  four   classes 
of  creatures,  thn  jjods  the  Asuras,   the  JP.ttris  and   men,,  lie. 
then,  created  the   immoveable    and    the    moveable  objects*  • 
Y&kshaSi  PfsAac/tas  (goblins)  GandAarwtSt.  and  similarly  -the 
classes  of  Apsaras  (36—37)  men,  Kinnaras^  Rakshasas^  birds, 
beasts,  reptiles  all  these  that  are  stationary,,  and  that  move, 
that  are    perbhabk  and  that  perish  not,  the  works  that  they 
performed. in  the  previous  creation,  being  created  again   and 
agair^  they   perform   those     very   functions   (38 — 39).    The 
murderous  and  the  not-murderous*,  as  also  the  mild  and  the 
cruel  instincts,  as  well  as  righteousness  and   unrighteousness, 
truth  and  untruth,  all  the*e  enter  into  the  creatures   as   they 
are  meditated  upon,  and  liked  by  them  (40),    The  director  of 
all/ even  the  lord  himself,  did  join  their  senses  to  their  differ- 
ent objects,   in  the  bodies  of  the  creatures  (41),     He  made 
from  the  original  Vedic-sounds,  the   designations,  the   form*, 
and  the    multitudinous   .functions  of  the   gods    and     other 
creatures  (42)*     In  this  way  he  named  the   Rishis  .  and  Uiosp 


312 


IfARKANDEYA  P0RANAH 


that  are  created  among  the  gods,  as  also  those  that 
to  being  at  the  close  of  the  night  (43).  Just  as  at  the  time  of 
•the  various  seasons  the  different  signs  of  that  seasons  appeart. 
similarly  do  the  signs  of  creation  appear  at  the  commencement 
of  each  cyc'e  (44).  At  the  close  of  the  night,  on  the 
awakening  of  Brahmt,  of  unmanifested  origin,  at  each 
are  the  creations  produced  in  this  wise  (45), 


CHAPTER    X L 1  X. 


K 


said:~0  Brahman,    that  tomtit 

;  <of  creation  whence  human  beings  sprang,  which    has  btea 
'related  by    the  revered  one,  kindly  tell   me  in   detail  how 
Brahma  created  it,    0  thou  of  noble  aspirations  !  tell  m 
•  all  as  to  how  the  castes  and  the  qualities  and  the 
'  ordained  duties  and  functions  of  Brahmants  and  others,  were 
created  (i — 2). 

"•  MARKANDEYA  said  :— 0  Mum}  from  the  mouth  of 
.'  meditating  on    truth    and  entering  upon    the  functions  of 
'  creation,  were  produced  a  thousand  (3).    They, 

born,  were  all  moved  by  the  quality  of  joint4 

to  the  right   understanding.      Another  thousand  It 

created  from  his  breast  (4)*    They  all  by  tit 

quality  of  J£aj®$t  and  were  full  of  invindblt* 

Another  thousand  pairs  he  created  from  his  ($> 

They  were  moved  by  the  two  qualities  of 
and  were  full  of  energy  and  enterprlie.    From  his 
fe&  created  another  thousand  (6),    They          all 

'by .  the  quality  of  T*mast  and  without  beauty,  and  of 

little  understanding*    Theo  thus  ii 


MtftKANDEYA  9URAKAM 


a  13 


pairs,  were  moved  by  delight,  and  being  desirous  of  ocief 
another  commenced  to  come  together.  Since  the*,  In  this, 
Katpa,  creatures  are  born  in  pairs  (7 — 8).  In  those  days  the 
females  did  not  keep  time  every  month,  therefore  though 
the  pairs  came  together,  they  never  pro-created  (9).  Only 
once,  at  the  close  of  their  life  they  would  give  birth  to  pairs. 
Since  then  in  this  Kalpa  creatures  are  born  in  pairs  (10). 
Only  once,  through  mediation,  were  creatures  brought  into 
being  by  the  mind,  and  the  pairs  were  pure  and  invested 
with  the  five  functions,  of  which  the  objects  were  sounds,  &c,,, 
(11).  This  then  is  the  mental  creation  of  the  lord  of 
creatures,  as  it  took  place  in  the  beginning,  subsequent  to. 
that  were  produced  those  creatures  by  whom  this  world  is 
filled  (12)*  The  creatures  could  then  use  and  enjoy  the 
rivers,  the  oceans,  the  lakes  and  the  mountains  at  their 
pleasure,  and  in  that  cycle  both  heat  and  cold  were  moderate, 
therefore  the  creatures  could  move  about  everywhere  (13), 
O  thou  of  high  aspirations  j  having  found  natural  gratifica- 
tion in  the  objects,  they  had  no  obstacles  in  their  way,  and 
00  envy,  and  no  anger  (14)*  They  were  entirely  without  any 
fcabitationf  they  used  to  live  in  mountains  or  in  the  oceans* 
they  moved  about  without  any  desiref  and  their  minds, 
were  constantly  full  of  delight  (15).  Pishachas,  serpents, 
Ktkshasas,  as  well  as  envious  beings,  beasts,  birds,  alligators, 
{16}  fishes,  reptiles  all,  whether  bom  of  mothers  or  from 

were  produced  by  unrighteousness,  In  those  days 
there  were  neither  roots  nor  fruits  nor  flowers  of  herbs  and 
trees,  nor  were  there  the  season*  nor  the  yearn,  (17),  All 
times  wore  pleasant,  and  there -was  neither  excessive  heat 
nor  excessive  cold  ;  in  du<*  time  their  wishes  would  attain 
wonderful  fulfilment  (jH)  Th  ;?..j  -.n^ain  whether  in  the 
foreooons  pr  at  noou,  aneuever  they  felt  any  Want*  it 
would  be  without  any  effort,  even  as  they 

4skecL    (19,)    Audi    similarly,    whenever    they    wished,  they 

put'  forth     their     intellectual    efforts    Then   agat% 


3jj  MARKANDEYA  PUIUNAVl 

•owing  to  the  subtle  powers  of  the  waters  in  those  cby$, 
die  attainment  of  their  various  wishes  full  of  delight  would* 
be  secured,  such  as  would  fulfil  all  their  desire*.  Those 
•creatures  had  no  need  of  sacraments  for  the  purification  of 
their  bodies,  and  their  youth  was  permanent  (20—21.)  Without 
any  determination  they  would  beget  creatures  in  pairs  ;  who 
Were  like  them  in  the  process  of  their  birth,  in  their  form  and 
beauty,  and  they  would  also  die  like  them  (31).  They  were 
without  any  conflicts  of  desires,  and  without  envy  or  ill-will 
and  in  this  way  they  would  live,  with  one  another  ;  the  term 
of  their  life  was  the  -*ame,  and  they  w«re  ail  without  any 
distinction  qf  superior,,  or  inferior  among  them  (23)*  They 
would  live  for  four  thousand  years*  measured  by  human 
measurement,  and  were  without  any  misery,  atid  did  not  come 
toy  any  harmful  accident  (24)*  Now  and  then  they  would 
come  into  being  a  second  time,  always  owing  to  the  good 
'fortune  of  this  earth,  just  as  in  course  of  time  human  beings 
are  reborn  (25)*  Similarly,  they,  whose  object*  were  at* 
tained  always,  would  gradually  die ;  and  mi  all  of  them 
'being  destroyed,  men  would  drop  down  from  the  sky  (36)4 
'Generally  they  would  appear  with  the  heavenly  tree  that 
"-satisfied  all  wishes,  called  the  house-hold  Aa//«r»tree  and  from 
'•  them-  -they  would  gain  the  satisfaction  of  all  their  (27)* 

.  In  those  days,  at  the  commencement  of  the  Tretd«Yug&%  they 
lived  holding  on  to  these  heavenly  trees.  Afterwards  fa 
course  of  time,  of  a  sudden,  attachment  grew  upon  tham  (ag), 
This  caused  the  repeatition  of  the  monthly  which  ltd 

to  repeated  child-bearing.  Then  owing  to  the  birth  of 
attachment  in  them,  those  called  the  household  trees*  - 

O  Brahmana,  next  began  to  throw  out  other  branches,  «n<t 
also  produce  garments  and  ornament*  and  fruit*  ;~m  thotet 
fruits  of  those  trees  was  produced  honey  in  quantities*. 
measured  by  pufahas  (a  sort  of  cup)  and  which  was  full  of 
sweet  smell  atid  flavour  and  of  beautiful  colour,  which  w*s 
highly  strengthening  and  which  was  not  produced  By  bees, . 


WARKANDEYA   PURANAM 


2-15 


(29 — 31}.^    At   the  commencement   of   the  Treta-Yuga%  they 
Jived   on  '  this   honey.     Then,  in    course   of  time   they  were 
overtaken  by  greed  (32).     And  on  their  heart  being;  overcome 
by  the  sense  of  ownership  of  these  trees,  they  took  possession 
of  them,   and  on    account   of   the  wrong  thus  committed  by 
them,  those  trees  were  destroyed    (33).    Then  came  conflicts, 
between   cold   and   heat  &c.,  and  to  overcome  those  conflicts 
they,  for  the  first  time,  built  houses    (34).    In  deserts,  passes, 
mountains,    and   caves,   (an&£her  reading — rivers)  they  took 
shelter,  also  in  fortresses  built  in  trees,  mountains, and  on  water* 
Similarly  they  made  artificial  fortresses  having   measured  (the 
ground)  by  the  measure  of  their  own  fingers;  for  which  pur- 
pose they   had   previously   made   standards  of  measurement 
•(34 — 36)*    Of  those  measurements,  the  first  is  the  most  subtle 
atom,  then  the  Trasarenuf  which  is  equal  to  six  atoms,  next  the 
•JtfakirejaiM'3Ki  the  end  of  an  hair,then  the  N/sMatihtn  the  jw£# 
then  the  yahdarpi  these,  eleven. yabodars  make  one  anguli  or 
finger,  sixteen  angulis  make  one  pada  or  foot,  and  two  p®dat$ 
.make  one  Hta$ti\   similarly  two  Mash's  make    one-  cubit;, 
•which  is  the  measure  of  the  circumference  of  a  Brthmyn.. 
•tirtha ;    four   cubits    make  one    bow-rod, — and    also    one 
•  nadikayaga*    Two    thousand  bow-rods  make  one   Gatyuti) 
-and  four  times  this  is  called  by  the  wist&pufana  which  is 
the  highest  of  all]  (lineal  or  spatial)  measures  (36—40).    -Of 
.the  four  kinds  of  fort,  three  are  self-made,  the    fourth    is 
artificial,  and     they  (men)   always    build    it  (41).    0 -then 
twice-born   one,   house,    village,    Kketaka,  and  like    them, 
'Drommoohka^      and    suburb,     anJl    Karbataka    or    small 
towns,— these    three ;— and     villages      without    wall,     and 
S&nghosh&t   with    dwelling  houses  built  separately  in  them* 
•with  high  walls  and  surrounded  on  all  sides  by  ditches— 
-these  they  built  themselves  (42-— 43).    One-half  of  a   Yojam 
is  called  a  bishkamWw  ;  aind  one    eighth  of  a  bishk&mbu 
.is  the  measurement  oC  a  pura.    These  furas  were  extended 
'.towards  either  ihc  ease  or  the  north  and  were  spacious/ til 


MARKANDEYA 


Central  beam  supporting  them  was  pure  ant!  went  beyond  fc 
(44).  By  one-half  of  this  (Pura)  was  made  similarly  * 
-Khetaka  and  by  one-fourth  of  a  Khetaku  was  Karbatakm 
made;  and  that  which  was  less  than  a  Karbata  by  one- 
eighth,  was  called  a  Dronimookka  (44)*  The  pura  that  was- 
.devoid  of  wall  and  ditch  used  to  be  called  a  6arma;  and 
another  place  the  resort  of  the  minister*  and  the  courtiers  for 
.purposes  of  pleasure,  was  called  a  Sukhanagar  or  suburb* 
^(46).  Similarly  the  plac-  -^irh  \v  .is  inhabited  mostly  by 
jsudras}  and  of  which  the  vu*ai-h  o>nsiM«'d  in  the  capacity  of 
•the  agriculturists,  which  was  situate  in  the  midst  of  cultivated 
-fields,  was  called  a  village  or  Srama  (47).  When  people 
cotne  from  another  place  and  live  in  a  place,  for  purposes  of 
transacting  any  business  in  the  city,  that  is  known  by  rota 
a  residential  quarter  (&asutf)  (48).  The  tillage  which  it 
>!»08tly  inhabited"  by  bad  men,  who  are  powerful,  and  not 
-owning  any  fields  themselves,  live  upon  the  fields  of  other 
•.people,  this  village,  the  place  of  resort  of  the  favourites  of 
:tfae  king,  is  called  an  Akrimi,  (49).  Hating  thus  made 

for  their  own   residence,  they  for  the  habi* 

•tation  of  the  pairs  (54),  Those  tfdatures,  remembering  ti£ 
.bouse-like  trees  that  they  inhabited  of  old*  made  all  their 
.^resent  habitations  after  the  model  (52),  J«$t  as  tit 

the  tree  sends  forth  its  branches,  the 

Jarly  sent  out  its  branches,  one  standing  below  the  other,  mi 
rtbey  similarly  made  coverings  for  the  like  the  barks  4 

rteees  (53),    Those  that  of  old,   O  thou  of  At 

J4»ice~bonv  were  the  branches  of  the 
became  the  branches  of  the  and  for  that 

.were  Invested  with  the  qualifications  of  (54).    Hi** 

4ug  thus  adopted  means  to'  the 

ibeat  and  cold,  they  began  to  ofpff*' 

4fetbf  their  cattle  a»d  crops,  of  tht 

tion  «C  the  Kttp*          with  all  the  honej  they  (5f>* 

creatures  cast  and 


MARKANDEYA   PURANAM. 


217 


by  hunger  and  thirst.     Then  at  the  commencement  of 
the  Treta   Yuga   in   those   days,   they  attained  to  miraculous 
powers  in  agriculture  (59),     The  cattle    and   the   crops   were 
obtained  by  them,  and  for  them  the  rains   came  down  at  their 
will  j  and  on  earth  those  rain-waters  began  to  flow  downwards 
(57).     With  the  obstruction   of  this   down-flowing   rain-water 
rivers,   and   canals   were   made.      The   rain-water   that  had 
previously  found  the  level  of  the   earth,  afterwards  corning  in 
contact  with   the   earth,   became    faultless.      Then    fourteen 
kinds  of  trees   and   herbs  that  had   not  been   cultivated  by 
the  plough,  that  had  not  been  sown,  and  that  put  forth  flowers 
and  fruits  at   all  seasons  were   created.    At  the  commence- 
ment of  the  Treia  Yuga  season-flowers  and  herbs  also  came 
into  existence,    and    on    those    herbs,     O    Muni !    did    the 
creatures   live    in   the    Trcta    Yuga,      All   of  a   sudden   the 
creatures  being   moved   by   attachment  and  greed,  in  those 
days,    began   to  appropriate  to  themselves   rivers  and  fields, 
and  mountains^  and  trees   and    herbs,     according   to  each  • 
person's   might  (58 — 62),      On  account  of    that  wrong, 'O' 
thou  twice-born   one  j  the  vegetables    were    destroyed.    O' ' 
thou  high-minded  one,  at  that  time  those  herbs  were,  all  of  a  • 
sudden,   eaten  tap  '(by  the   earth)  (63).    At  the  destruction 
of  those    herbs  and   vegetables    those  bewildered    beings/ 
driven  by  hunger  sought  the  protection   of  Brahmft,  of  most ' 
superior  will  (64)*     By  virtue  of  his  spiritual  insight,  he  too, 
having  then  known  of  the  eating  up  of  the  herbs  by  the  earth 

the  lord,  the  possessor  of  all  the  powers  and  riches, .milched' 

the  earth  having  made  a  calf  of  the  northern  pole  (65),     By- 
him  was  this  cow  thus  milched  of  seed-grains  ;  those  seedsj 
being  of  two  kinds,  those  that  grew   near  human  habitations 
(cultured)  and  those  that  grew  in  the  jungles  (wild)*,  were 
created  on  the  surface   of  the  earth  (66).    These  herbs  are 
destroyed  on  the  ripening  of  their  fruits  and   are  said  to  be 
of  seventeen  kinds,  nanwly  paddy  wheat,  yaba%  kanu9  jinjily* 
)  ttMra,  korvdoskt)  cMmka^nishpab®, 

39 


21* 


MARKANDEYA   PURANAM. 


adaka,    mash,  moong,     masoor,    chauakd,    these    are    the 

seventeen  herbs,  these  were,  in  the  olden  times,  grown  near 
hjxman  habitation  (67—69).  The  herbs  used  in  sacrifices 
and  that  grow  in  villages  and  jungles  are  fourteen  in  number 
paddy,  yaba,  wheat  ^  anu,  jinjily,  and  fn/an£ut  these  are 
sqven,  while  the. eighth  is.  Kututhwakd,  shaniaka^  and  nib^r® 
yqttfiai  sagabedlmka^  kurubinda^  ^markatakn^  benu%  aqd 
grpctka,  these  are  said  to  be*  the  fourteen  herbs  that 
grow  both  near  habitations  ami  in  the  jungles  (70—73), 
When,  though  thus  fully  brought  forth,  the  herb*  did  n# 
again  germinate,  then  he,  the  BnihmA,  created  mean* 
for  their  growth  and  sub«i*t*Mtcft  (73).  The  self-created 
lord  BrahrnH  created  the  skill  of  hand  born  of  work,  (with 
reference  to  the  art  of  agriculture).  Since  then  the  herbi 
began  t  to  grow,  and -became  didtcult  of  clt  com  position  (74), 
In  tWs  w^y -after  the.estabUshment  of  the  0!  subsistence 

forthern,  the  lord  ^himself,  established  honour  and  precedence 
apnong  them  ^cpordtng  to  their  rights  and  €j«alifi* 

cations  17.5).    The  chief,  of  the  upholders  of   righteotisoesi, 
thus  created  the  castes  and   the  orders,  .in  the  due 

performance  of.  tht*ir  duties  and  the  attainment  of  ••their 
pp^es,  as  also  the  .law  of  duty  for  of  til 

The,  honor  of  the  Brahmanay  devoted   to  sacrificial  works  is* 
tf.be, of  the. station. of  the  lord  of  creature*,  CM  the  Ks 
who,  dp  not  run  away  from   the  field,  of  battle,  t(te 
iq,  that  of  Indra  the  chief  of  the  The  of  tbe* 

IfyrishyQSi.  living  by  the  performance  of  their  own  daties  isi 
tiy&s^M&rutka  and  the  station  of  the  Gftudhartm  is  asiignti, 
t^  the.  Sudra,  following  the  law  of  service  (78),    The 
o|;  the  disciple  who  Ikes,  with  hist  that  eighty* 

.  eight  tThausaml  Rights,  the  conqueror*  of  lust,  Iiv«  (79)*    Th*. 
station.,  which  is.,  said,  to  belwig-  to  the  Primal 

i|,;:tliat  .of,  th$,  hermitg  wbo  live  in  jungle*.    The •  station  o{, 

of  the  ot* 

.  .everything  for 


MARKAKDEYA 


219 


and  honour  is  that  of  the  Brahman  himself,  while  the  place  of 
the  Yogis,  is  immortal  life.  These  are  the  statements  of  the 
positions  of  honour  among  men. 


CHAPTER    L. 


M, 


LMARKANDEVA  said  : — Afterwards  from  him  thus  medi- 
tating came  forth  objects  born  of  his  mind,  with  all  the 
functions  and  senses  produced  from  his  body  (i).  From  the 
limbs  of  !iirit~ the  intelligent  one,  came  out  created  souls ; 
they,  that  is,  who  have  already  been  described  by  me  (2), 
All  creatures  beginning  with  the  gods  and  ending  with  the 
inanimate  objects,  are  said  to  be  composed  of  the  thtee 
qualities  of  Satwa,  JRajas,  and  Tamas*  Like  these  are  ail 
creatures  both  animate  and  inanimate  (3).  When  all  tftese 
cofeatures  ot  this  Brahmi — the  intelligent  one,  did  not  in- 
he  then  created  others,  sons  bom  ot  his  mind,  andS 
Ms  own-self  (4)*  Namely :— - Bhrigu,  Pulasthya,  Pulaha, 
ICr&ttf,  Angira,  Maruchif  Daksha,  Atri,  and  Elashishta,  all 
bbrtf  of  his  mind  (5).  These  nine  have  been  ascertained  by : 
the  PUran  to  be  the  sons  of  Brahztii*  Afterwards  Brahmi 
again  created  Rudra,  born  of  his  angry  self;  as  also  S^nkalfa 
attd  t)h&Ym&%  which  last  was  born  before  even  the  firs»t 
torn  (6-*7).  Sananda  and  other  who  h^d  been  of  old 
created  by  the  self-created  one,  they  being  a&tforbed  in  medi- 
tatidn  and  listless  to  everything,  did  not  attach  themselves 
to  this  ^orld.  They  were  all  possessed  of  ttie  knowledge  of 
that  which'  it  yet  to  come,  and  were  devoid  {of  attachment,  and 
free  from  envy  (8— -9).  OnTtlicm,  indifferent  t!o  the  crcatioi 


,v,<: 


,220 


MARKANDEYA 


of  progeny,  came  down  the  anger  of  the  high-souled 
Of  this  came  forth  a  person  of  huge  size  whose  body  was 
half-man  and  half-woman,  "  Divide  thyself  Into  two"~* 
having  said  this,  he  disappeared  from  that  place  (xo).  He, 
being  thus  addressed,  differentiated  his  female  nature  from 
the  male,  and  divided  the  male  portion  into  eleven  parts, 
The  beautiful  and  the  not-beautiful,  the  peaceful  and  the 
not-peaceful,  in  this  :way,  he,  the  lord,  the  godf  divided 
the  male  and  the  female  into  many  according  to  colour  and 
nature  (12).  Then  the  lord  of  creatures,  the  lord  Brahral 
having  created  at  first  from  himself,  the  self-begotten  Munu 
who  was  like  himself,  and  Satarupa;  this  lord  Manu,— the 
self-begotten  one,  took  unto  him  as  wife  that  woman  whose 
sins  had  been  washed  by  penance  (14),  By  that  person 
Satarupa  had  two  sons  both  distinguished  by  their  own  works, 
Priyabrata  and  Uth£napada  by  name  (15),  Similarly  she 
bore  two  daughters  Rtddhi  and  Praauti.  Then  the  father  gave 
Prasuti  to  Daksha,  and  Riddhi  to  Ruthi*  m  those  clays  (16). 
He,  the  lord  of  creatures,  produced  from  them  Jajna  with 
Dakshina;  and  then  Of  thou  highly  fortunate  one,  joined 
this  son  and  this  woman  as  husband  and  wife  (17),  And  on 
Dakshina.  were  produced  twelve  sons  of  Jajna— they  arc  the 
gods  Y§ma  of  the  age  of  the  self-begotten  Maim  (18).  They 
were  the  bright  sons  of  Jajna  born  of  Dakfthina,  similarly 
Daksha  produced  on  Prashutt  twenty-four  daughters.  Their 
names  are  here  given  each  by  each,  Srad'ta,  Lakahmt, 
Dhriti,  Tushti,  Pushti,  KriyS,  Buclhif  Ujjlt  Bapu, 

ShJnti,  Shidhi,  Keerti,  these  thirteen  of  Dak»ha'*  daughters 
were  married  to  Dharma«  while  the  remaining  and  younger 
eleven  daughters,  namely,.  Khylti,  Sambhuttt  Smriti, 

Preeti,  KshamajShannati,  Anftshuya,  Urjja,  Shwadhl 

were  given  in  marriage  to  Bhrigw,  Angira/, 

Fukstya,  Pulaha,,  Kratu,  Ba»hirtaf  Atri,  and  Pitara  15 

€cden.  ,Sradhagave  birth  to  Kama,          to  Darpa»  Dhriti,  ,to( 
Niyama,.-Tvi$hti,  10  Shanta&ha,  Pushii  to  I^obha9  was 


M&KKANDEYA  PURANAM. 


born   of  Medhl,  Kanda,  Naya  and   Binya,  of  KriyS,  Bodha 
of  Budhi,  Benoy  and  Bapu  of  Lajj&  Byeboshaya  and  Kshema 
were  born  of  SUnti,  Shukha  of  Shidhi,  Yasha  of  KeertL  These 
were  all  sons  of  Dharma.     Ki.ma   game   birth  ,to    Atirnukha 
and  Harsha,    These  were  the  grandsons  of  Dharma  (19 — 28). 
Hansa  was  the  wife  of  Adharma  and  Anrita  was  born  of  them 
•Niriti  was  the   daughter  of  Adharma.     Of  Niriti    were   born 
two  sons,   namely,   Naraka  and   Bhaya  who  married  May!, 
and  BedanS,.     MSyl  bore  desolating  Mrityu.     Of  the  marriage 
of    Rourab    and     BedanS,     was    born   Dukha.      It   is   said 
either   Mrityu   or  Dukha  gave  birth  to  Byatlhi,  Jara,  Shoka, 
Trisbna,  Krodha.     All  these  are  ungodly,     They  have  neither 
wife  nor  children.     Mrityu  has  got  two  other  wives,   namely! 
Niriti  and   Alakshmi,     By   Alakshmi   he   has    fourteen  sons 
who  do  his  biddings  and  deal  with  men  at  the  time   of  death. 
Hear  all  about  them.    They  dwell  in  the  •  ten   senses   of  per- 
ception and  action  and  in  the  mind  of  men    to   lead  them    to 
to  their  respective  objects.     They  attack  the  senses  with   the 
help  of  anger  and  attachment  and  lead  men  to  ruin  by  divert* 
ing  them   from  the  path   of  virtue*     Some  of  them  live  In 
the  Ahank&ra  or  egotism,   and   some  in  the  understanding* 
Hence,  men   are  deluded  and  strive  after  ruining  ••  women* 
Certain  of  them  live  in  the  houses  of  men.    Amongst  them 
there  is  one,   Dushaha  by  name,  who  has  a  voice  much   like 
that  of  a  crow  and  is  so  ill-dressed  with  rags  as  to  be  almost 
naked*    He  is  always  hungry  and  his  .face   is  always  down' 
caste  and  his  voice  is  like  that. of  row.      And  he,  the  riches 
of  penance,  was  created  by  BrahmS.  to  devour  everything,  and 
as  this  hideous   and  all   devouring    Dushaha  who   is.  fearful 
to  look  was  about  to  devour  all,  .  Brahm&.at  the  creator 
the  changeless,  the  pure,  all  pervaded,  with  Brahman,  and  the 
origin  of  men,  said,*— devour  not  this. world,  withhold  thy  rage 
and  be  calm  (39—40). 

f.   Bi^AHMA  said  :~This  world  is  not  fit  to  be  eaten  by   tbce. 
Forsake  -  tbyt  anger,   be  calm,    Give  up  this  T&masa  desiuref 


322 


MARKANDEYft  PURANA'M. 


and  throw  away  that  part  of  the  quality  of  JRajas  which  r$ 
moving  thee  now  (41). 

DuSHAHA  said :— I  am  weak  through  hunger,  0  lord, 
of  the  world,  and  am  "thirsty  and  feeble.  How  shall  I  gait 
satisfaction,  how  shall  I  become  strong  ?  What  is  my  refuge, 
tell  me,  on  what  may  I  live  in  "peace  (42). 

BRAHMA  said:— The  house  of  men   Is   thy  refuge;  the 

unrighteous  man   is  thy  strength  ;  by  the   default   of  sacrifice 

thou  shalt  grow,   my  son.     Useless  weirds  are  thy  garments, 

and  I  am  assigning  also  proper  food  to  thee.     The  wounded, 

that  on  which  woims  have  grown,  similarly  that   which  has 

been  'bitten  by   dogs,  that  which  is  kq>t  in  broken  vesseb, 

that  which  has  been  subdued  by  breath  of  motttht  the  ft* 

mains  of  food,  that  which  is  not  ripe,  that  which  has  not  beetl 

cooked,  that  which  is  not  worshipped  by  the  strong,  that 

which  has  not  been  sanctified,  that  which  is  by  person! 

sitting  on  broken  seats,  and  during  twilight   with   their  fact 

to  the  north,  that  which  is  eaten  by- one  dancing  or  playing od 

any  musical  instrument  or  singing,    thfct  which   has   beei 

stirred  or  polluted  by  women  keeping  time  or  or         bf 

women  keeping  time,  or  whatever  food  or  drink  It  decotti* 

posed,  these  and  others  shall  I  to          for  thy  growth 

(43—47).    Whatever  is  offerred  to  the  fire  irifhctal 

faith,  -or  whatever  Is  given  with  to 

caste  and  station  ara  not  known,  as          whatever  is 

without  due  offering  of  watet,    'or  is  thrown 

without  any  purpose  or  whatever          be  simply  toby 

tfevewa  away,  or  given  through  or  whutevnr 

is  given  by  one  overcome  by  anger,  such  polluted  object,  0* 

Jaksha,  is  thy  portion  (4?— 1§)*    Or  Works 

aw  performed  for  purposes  of  the  world  by  a 

Vmm  of  a  mother  who  had  taken  unto  her  a 

or, whatever  is  done  similarly  by  a  born  of  aittottof' 

wboJ  has  -taker  a-  second'  husband)  that  is  OJaksh* 

to  th«e  for  %•'  sattofaction  (50);   'Or  works  art 


M'ARLANDBY-A 

undertaken  for  the  attainment  of  wealth  for  paying*  the   price 
of  brides,  and  whatever  sacrifices  are  performed   in    accord- 
ance with  unauthoritative  and  untrue  scriptures^   or   whatever 
is  satisfied  by   mere   wealth,   and   whatever  is  not   studied 
guided  by  the  spirit  of  truth,  (according  to  a  second    reading 
whatever  works   relating  to  the  next  world   are   performed 
by  men  while  weeping)   all   these  are  thy    portion,    I    give 
them  for  thy  satisfaction    (51—52),     Those  that    approach 
wotnen     in    their    family    way,     who   do    not   perform   the 
daily  worship    in     proper  time,   and  'whatever    is   polluted 
by,  uascriptural  works  or  words  among  men,  O  Dakshahar 
always  will    these    be  subject  to    thy   influence    (53- — 54). 
Iflhthe  division  of  rows  while  eating,,  in  the  division    of;  cook- 
ing in  vain-preparation  of  food,  and  in  family  desputes,  will 
he  thy,  permanent  abode  (55)*    When  cows  and  horses  &c  are 
kept   confined  but  not  given   proper  food,  and  when  the 
dwelling-house  is  not  besprinkled  with  water  of  an  evening, 
Shalt  thou-be  the  dread  of  men  (56).    Those  who  when* 
by  evil  stars  or  when'  seeing  the  three5  kinds  -<rf« 
m  earth-quake-  &c,  shall  not  perform  any*  sacri*-- 
fice'for-obviatingthe-evils  due  to  tfaem}  shalt  thou  overtake*  • 
m&    overthrow     (57),'     Those     men     who     fast'    without 
c&use,  those*  who  are  addicted  to  wine,- women,-  and  gambling 
tVoso-  who-  speakill  of  ••  their  benefactors,  those  who  adopt  the? 
war  of  .the*  cat  (**„  9.    who    are    hypocritical), -who  'Study* 
t^ftttfof  without  knowledge  (of  the  rites)  and  the  works*  of 
0£:thoae-who  shall  live  in  forests 'for -purposes  of  penance1  but* 
shall /not  be  the  masttr  of  their  appetites,  and' shall  seek/ 
vulgar  enjoyments*  and  also  the  works  of  those   Br&hmanas/* 
a$d  ;Kshftttriya*a        Vaishyas  and  Sudras-  who  have  fallen' from  • 
the.  duties  of  their  station,  and*  those  works  that  have  for  their 
object  *tbe  attainment -of -good  in  the  world  to-come>  and  what*** 
:ar«, the, fruits  of* those  works,  all  these  works,   all-  these, 
QhcJakshaJ.  shall  be^  thine.-    I  shall  iel)  yo-w  of 'other  things* 
for  thy-  growth  hear   ot  them1  with   attention** 


224 


MARKANDEYA    PURANAfU," 


(58—61).     Whatever  offerings  shall  be  made  to  thee,  uttering 
thy  name,  with  the  words,  these   are  thine,— at   the   close  of 
the    sacrifice    to     the    Vaishi/ya-deva    shall  be   subject    to 
thee  (62). 

He  who  eats  food  duly  sanctified,  whose  mind  arxi  body  are 

pure,   who   is   not  greedy  or  avaricious,  who  is  not  subject  to' 
his  wife,    do  thou  avoid  his   house   (63),     Who  worships  the 
gods  -by  offerings  of  ghee  to  the  fire,  and  the  manes  similarly 
by  offerings  of  cakes  of  rice  &c—- and  who  worships  the  sons' 
of  Yama,  do  thou,  Oh  Yaksha  !  avoid  his  hou.se  (64),  The  house  * 
where  there  is  goodwill  towards  children,  old  men,  women  and 
men,  and  similarly  towards  friends  and  relations,   that  house* 
too  shalt  thou  avoid  (65.  The  house  to  which   the  women,  are 
strongly  attached  and  are  not  anxious  logo  out,  and'arefult 
of  modesty,  always,  Oh  Yaknha,  avoid  that  house  (66).*The 
bouse  where  seats  and  beddings  are  arranged  in  accordance  to 
age    and    relation,    that    house  is  to  be  avoided  by  thee,  0s 
Yaksba,  through  my  command  (67).    Where  people  are  kind  ' 
and  constantly  engaged   in  good   works*  and  satisfied  with ' 
the  commonplace  necessaries  of  life,  that  house 'is  to  avoided1 
by  thee,  Oh  Yaksha  i  (68)    Where  at  the  approah  of  the  spirit 
tual  guide,  the  aged,  and  the  Br&hman  who  art  seated4 

occupy  their  seats   no  longer   (L  i\  receive   them  with  due* 
respect,  standing)  that  house  is  to  be  avoided  by         alwayi,0h ' 
Yaksha  (69).    The  house  the  threshold  of  which  is  not  over- 
grown  with  trees  and  herbs,  or  where  the  of  men  are" 

not  pierced  with  grief,  that  house  is  not  proper  for         (70).' j 
Where  the  food  of  the  owner  of  the  lioniie  consists  of*  what 
remains  after  offerings  have  made  to  the  manes/ 

the  guests, and  men  (needing  food),  avoid  thou  that  house  (71)* 
Avoid  thou,  0  Yaksha,  men  who  the  truth,  who  are< : 

forbearing,  not  given  to  injuring  others,  who  are  net  remorse*  • 
ful,  at'Well  as  those  that  are  not  envious  (73).    Avoid  thou* 
those  women  abo  who  are  devoted  to  the  service  of  their1 ' 
husbands,  who  avoid  the  of  bad  women/  aid  who* 


MAHKANDEVA 


215 


live  on  the  food  left  after  their   relations  and  husband   have 
had  their  fill  (73).    Avoid  thou  also  those    twice-born    persons 
(Brahmanas)  whose  minds  are  attached  to  sacrifice  and  study 
and  religious  exercises   and  charity  ;  and  who  are  engaged  in 
performing  sacrifices  tor  others  and  in  teaching  others,who  live 
by  what   comes    as  gifts  unasked  and  unsought  (74).     Avoid, 
OhDushaha!  that  Kshetriya  also  who   is  always   after  works 
of  charity,   and   study,  and  sacrifices,  and  who  earns  his  liveli- 
hood by  collecting  rightful  taxes  or  by  receiving  pay  using  his 
weapons  (75)*     Avoid  also  that  sinless  Vaishya  who  is  joined 
with  the  three   above-named  virtues   (namely   charity,   study, 
and  sacrifice),  who   breeds  cattle,  and  earns  his  livelihood  by 
agriculture  and  commerce  (76).    Avoid,  O  Yaksha,  that  Sudra 
also  who  makes  charity,  and  sacrifice   and   the   service   of  the 
twice-born  classes,  the  chief  object  of  his  existence,  and  who 
earns  his  livelihood  by  the  service  of  the  Brfihmanas  and  others 
(77),    The  house  where  the  house-holder  earns   his  livelihood 
by  works  that  do  not  go  against  the  injunctions  of  the   Kw?<« 
and  the  Law,  and  where  his  wife  fallows  him  m  everything^  tad  • 
where  the   son   worships  the  spiritual  guider  the  gods/  -tfld:  * 
uimilarly  his  father;  and  where  the  wife  worships  the  husband/ 
bow   can  there  be   any   fear  of   Alakshml  (the  goddess  of " 
poverty  and  misfortune)  in  that  he-use  ?  (78-79)  Where  early  in 
the  morning  and  in  the  evening  the  house  is  besmeared  and 
besprinkled  with  water,  and   where  sacrificial   offerings  are 
adorned  with  flowers,   that  house  thou  canst  not  strike  (80)* 
Where  the  beddings  are  not  seen  by  the  sun,  and  where  fira 
and  water  exists  alwayn,  and  where  lights  are  presented  to  tha 
sun,  that  house  is  loved  by  Lakshmt,  the  goddess  of  fortune  (81)* 
Where  there  are  bitll,and  sandal- w0odrand  Vkaranfd  mirror}hoaey 
and  and  the  K&sha  as  also  where  there  are  Brlh* 

mft&fts  and  made  of  coper,  that  house  is  not  be  possess* 

ed  by  thee*  (82),    Where  the  trees  are  thorny,  where  there  it  • 

*  -Built  sandal,  *foo,  mirr&r,  &c— arc  all  needed  for  household  sacrifice* 
hence  the  jtaacft  meani  where  fcfetr«  art  tacr&cbJi  appliances, 


the 


MARK/fNDEYA   PUft.ANAM 


*  creappr,  where  the  wife  is  a  widow  *&<>  ha«  taker 
bpsband,  where  there  is  an  anthill,   thai,   0   Yaksha 
jthy  tfixiple  (83).    The  house  where   there  are  five  men 
women,  thr^r  cow,  ^nd   where  the    fire   ig  kindled  in 
darkoes?>   that   house?  1$  thy   abocli*  (84).     The   house  where 
|h$re   an?    one  goat,  two    chamari  three   cows,  fiV4 

buffaloes,  six  horse9»  seven  elephants,  that  house,   Q  Yakshtt 
do,  thaw    destroy  soon   (§5).      When  tthoveN,  and  cutlases, 
cooking  utensils  and  plates  and  oilier   vessels  are  thrown 
everywhere  ,  they  shall  give  thee  excellent  shelter  (8§1 
ijyorosn  sit  on  pentle  and  the  grain  grinding  vessel  tn4 
on  the  wooden  of  the  door-Cram^  or  on  mbbigh 

thaa  sitting1  they,  conv^rs^  with  one  And   other,  these  li^ 
i  0  Ya.k$ha  !•  thy  benefactor  (87).     The  house  where  bath 
and  w.rip«  puddles  are  threnhtd,  and  similarly  where  the 
are  ov.er-rid«n»^'  there,  0  Dunhaim  t  mayeat  thoti 
at  thy  will  (88).  In  the  honae  of  endleM  sin  wher^ 
fice  i^  giwn  on  cooking  wit  .rsstis  or  on    the    lid  thereof,  or  ty* 
RpQo,n«  oc  on  a  cutlass  or    other  weapon,  there  thalt  thou  i»l 
superior  repose  (89^.  The  liouse  whr*re  there  art  human»b(m«% 
pr,  where  the  dead  body  remains  for  one  day  and  night,  therfy 
0;  Yaksha,  is  thy  abode,   as  alto    of  other  (90), 

Whoever  take  their  food  without          giving  tnci 

to.  fritods  and  relations,  as         to  thcww  who  are  partakers  el 
the  funereal  cafee.*  and  water,  thou  shaft  at  those 

wen  (9^).    The  hpuse  where  lotu«f  lotuiif  y^u»g 

conjqgal  £t  I.iciiy,  md  hull  and  e»ft 

tboa  that  house  (92).    The  without'  • 

Capons  and  with,  weapons  hut    without  war  art 
do  thpu  avoid   |htt  f9|i    When  the  : 

tke  feasts  celebrated  of  old*  in  their  own  hotine,  as  they          f 
be  celebrated  btfore,  imovt  not  thou   in   that 


U<HM!  in  two  diffsnot 

to  the  n^4 


TBosd  Who  bathe  in  iiifrirlti  of  iflr  Deduced  by  tfiA 
fag  fati^  br  In  Walter  coritaih&d  iri  it  pot,  br  in  wdter 
from  wet  cftithes,  orm  that  In  which  the  ehete  6f  the  fliift 
hfi^e  b^ert  dipped,  go  io  them  of  i^tl-riature  (95).  Thtftf  art 
ftot  tb  keep  the  compatiy  of  men  who  fofldw  the  ordinatncei 
uf  their  class,  pferfofmi  Japa  and  Homa,  and  the 
Worship  of  godSf  according  to  the  ctrstotW  of  the  coutttry, 
in  due  forms  prescribed  fdr  th^  partictilatf  titrie  ot  yuga  'to 
which  they  bdortg  aftd  Who  dlaly  follow  the  rules  of 
s^rid  tradition  (96). 

MARKANDEYA  ^ald :— having  t6ld  all  !hi^  to 
Brablmi  at  omce  disap^eired,  and  the  former  also  followed 
ttoe  injunctions  asi  they  were  related  by  him  whtus'  born^  iri 
the  Idtus  (97). 


CHAPTER     LI. 


*A\8  .-^D'ushiha  h^tfsc  Wife  kribtftf  by 

the  name  of  N^rnasti,   wh'd  hi^f  borti  of  sihd  Wife  ol 
*b6'had  s^ert  a   C&kMtd  wliTe!  keepirtf  tiihe  (0-    ^" 
twor  Were  b'Wn  ^xteert    issues  iktihldurgf"  oivtt  *Il  tft*' 
eight  of  whcwt'  tn<I]  efgM  diugfHtfets1  andf  ill  df 

exceedingly  ($).      Oant'aUrisffa,  aiitf1  Ukrt^ 

whild      toother      wai  .   Parikteria,     An^adhuft,      Stwakuni, 
GarbbaliK,     iiid     anitfidr' 


art   dbtinctly   and   palpably   allegorical— vl      (i)— M«l 
!  %   hM  tte'h;    (a)  thb  rt«nrtib^of  ^r^eebH  is  ricli-dWr,    (3)' 
e,  (4)  H4WWbuif»ttse  Hmbi;   (J>  Virft'uiti';'  (€)«  Hi^Hdi©    te^a  U  Irf 

tl»  e«t»»I.fckt  of  theeho^f,  (7)  The  destroyer  offaiMs,  (8)  The  desifoy«r  of 
harvest  flmllarly  the  names  of  the  daughter!  also  utoow  that  they  tie  m«t* 
allegories. 


I 


MARKANDEYA 


—they  are  the  sons  of  jthese  two  (3).  There  were  also 
.others,  daughters,  similarly  eight  in  number,  hear  also  as  their 
names  from  me  (4).  The  first  Is  Niyojika,  similarly  another  is 
Birodhini,  SwayamharikS,  as  also  BhrHmani,  and  Rita- 
b§rika ;  Smritihara  and  Bijahara?  these  are  two  other 
daughters  of  this  pair  who  are  very  cruel  and  the  eighth  is 
Bidveshini,  she  who  causes  dread  to  men  (5—6).  I  shall 
relate  to  you  the  works  of  these,  and  how  the  evil  caused  by 
them  may  be  averted  ;  and  also  hear,oh  thou  superior  Brahman 
the  works  of  the  eight  sons  (of  Dubshaha  and  Nirmasti)  (7). 
Dantakristi  living  in  the  teeth  of  the  new  born  babes,  being 
exultant,  tries  to  open  the  way  for  the  corning  of  Dushaha- 
(8).  The -means  of  averting  his  evil  is  to  throw  white 
mustard  seed  on  the  bed  as  also  on  the  teeth  of  the  sleep- 
ing  ».  child  (9),  By  bathing  in  the  water  containing 
white  herbs,  similarly  by  the  chanting  of  right  scriptures, 
by  wearing  ushtra-kantaka  and  the  bone  of  the  rhinoceros, 
•and  silk  dresses,  (is  the  evil  caused  by  Dantalcristi  averted) 
•(10).  The  other  son,  similarly  exists,  who  says  again  and 
again,  this  is  good,  and  thus  impels  men  to  evil,  therefore 
is  he  called  Tathokti  there  is  no  doubt  about  It  (11),  There* 
fore  to  avert  the  evil  caused  by  him,  the  unseen  good  is 
always  to  be  described  by  the  foamed,  and  the  name  of 
Janirdana  is  to  be  chanted,  or  that  of  Brahmft  the  preceptor 
of  the  whole  world  both  that  moves,  that  moves  not ;  or  that 
of  the  family  god  (12),,  He  who  changes  the  of  the 

womb  of  one  woman  into  that  of  another,  and  changes 
the  speech  of  the  speaker  into  something  contrary  to 
what  he  meant  U  the  son  called  Paribartbaka  (13), 
The  .  evil  caused  by  him  is  also  to  be  be  white 

mustard  ;  and  by  repeating  mystic  formulas*  do  the   learned 
save  i  themselves  from  him  (14),    Angadhuk    like  firs 
the  wil  of ,  irruptions  on  the  limbs  (of  men),   he  is    to    be 
averted   with  the  Kum  grass  (15).    Living  in  crowt  and1 
other  birds  as  well  as  entering  into  dogs  and  Jackals*  the 


MARKANDEYA  PUBtANAM,  229 

other  son,  it  is  said,  direct  men's  good  and  evil  (16).  There- 
fore has  the  lord  of  creatures  said  this  that  in  evil  things 
delay  as  also  an  absolute  giving  up  of  all  endeavours 
is  proper,  while  in  matters  that  are  good  men  should 
work  with  despatch  (17).  The  other  son  living  within 
men's  mouth,  O  most  superior  of  twice-born  persons;  in 
half  a  second,  eats  up  all  the  works  of  men  and  destroys 
their  good  name  and  good-will  (18).  By  hearing  instructions 
from  Br&hmanas,  by  the  adoration  of  gods,  and  also  by  draw- 
ing out  certain  specific  herbs  by  the  root,  0  twice-born  one  | 
and  by  bathing  in  water  containing  the  urine  of  the  cow  and 
white  mustard,  by  worshipping  the  natal  star  of  the  person, 
and  also  by  the  worship  of  other  stars,  as  also  by  seeing 
weapons  which  are  used  for  the  support  of  righteousness,  and 
by  disregaad  of  this  world  is  the  Gandab&n  propitiated  (19-20). 
Similarly  the  other,  GarbahSl  by  residing  in  the  womb  of 
pregnant  women  destroy  their  fruit.  The  safety  of  the 
foetus  against  him  is  always  to  be  secured  by  perpetual 
observance  of  purity  (21)  by  writing  wellknown  mckntras^ 
by  wearing  garlands  &c.,  as  are  usually  used,  and  by  living  fo 
purified  and  clean  houses,  0  thou  twice-born  one,  and 
by  not  overexerting  one's  self— is  the  evil  produced  by 
Garbahl  averted  (22),  Similarly  another  the  Shashyaht 
who  destroys  the  growth  of  grainy  his  evil  is  to  be  averted 
by  putting  on  wornout  shoes  (23).  Likewise  is  his  evil 
averted  by  walking  southwards,  by  the  entrance  of  a 
candala  into  the  field,  and  by  offerings  given  outside  the 
field,  and  by  chanting  hymns  dedicated  to  the  moon  and 
the  clouds  (24).  The  daughter  who  directs  men  and  other 
beings  to  rob  other's  wife  and  wealth  she  is  NiyojikH  (25). 
By  reading  pure  scriptures  by  giving  up  anger  and  greed, 
fitc.)  "she  directs  me  to  these"  thus  thinking  and  by  giving  up 
all  conflicts,  is  the  evil  caused  by  her  averted  (26).  When 
attacked  by  others  or  driven  by  others  the  wise  should  not 
fee  subject  to  feelings  of  retaliation,  thinking  that  it.i? 


Who  thus  impels  me  to  it  (27).  f<Thk  Nl^ojiki  !§ 
teadirtg  me,  to  have  connections  With  other's  wives"  the  wi$6 
Shall  think  also  this*  Wi$^  ($8).  She,  the  other  one,  Birodhini 
Creates  discord  among  husbands  and  wives  who  ought  tcf 
lo^e  each  other  as  also  between  friends  and  friehds  a*rid( 
relations  and  relations,  between  father  and  son,  and  bi- 
tween  people  of  the  &ame  cat^te  ;  frorri  her,  safety  should  bt 
attained  by  sacrificial  Offerings,  by  forbearance  even  whe'ft 
abused,  and  by  observing  the  ordinances  of  the  scriptures 
(19-30).  1rhe  daughter  (of  D'ushaha)  who  e£ts  paddy  frorVi* 
the  barn  or  from  the  house,  r6b§  milk  frorrt  the  cows,  and 
^mllarfy  robs  butter  from  the  cufd,  and  robs  the  irnlue  6f 
things  having  value,  she  is  called  Swayamhftrikft,  always 
Engaged  in  spiriting  away  thihgs.  From  the  cookrooim  she  robs 
half-boiled  rice,  a&  also  rice  that  1*  preserved  In  th<5  place' 
Where  fide  is  kept  (jt-32)  As  also'  rice  that  has  been  put  6ut 
6H  thft  plated,  and  she  eats  with  thole  engaged  in  eatfrt^,  unrf 
this  frurhara  also  fobs  the  food  left  stftff  catirig  by  mtn  (33) 
'from  the  place  where  paddy  is  stored  or  boiled,  §he  robs  boilaf 
f>aci-dy,  Oh  thou  twice  born  one  f  and  robs  rrtilfe  from  the  breasts 
df  wdrnen  sind  cows,  she  is  therefore  alway'^  the  robber  of  fttilk 
(34).  She  robs  butter  from  curd,  oil  ffo'm  jlrtjify,  aftd  similarf/ 
the  place  reserved  for  storing  away  wine's,  shf*  wifiW, 
als6  the  colour  from  kusum  and  Bother  flowers,  iUi 
fro'm  cotton  (35).  She,  this  SwayamlifrikI,  6  thott 
born  one,  incftf«fsan(ly  rdb^  things  For  protection  tgtinit 
£  pair'  of  peocockd  ot  drtfficial  wottert  vhnfuM  be 
Ae  vessels  fo'r  Wiilfc  &nit  gfo*  &e,  shduld  be 
asfte^  of  kof^a  p6rforrrtecf  in  liottour  of  I  lie  ot  B^ 

of  intetf  se'  burnt  to  them,    f        are         to  6d 

hdr  (36-3^),    Another  td  «w^4' 

statioii^d  in  on'tf  place,  and   that  daughter  U 
(3$)-    Protection'  agaifttt  Ber1  iiT  by! 

mustard  on  the          A6  bed,  and  ori  the'grdtftftf 
(4^),    Artd  tb«t  rtan  shall  alio 


is 


a-','  • 


U 


thu^T-ffthis  evil  wiiaded  (girl)  leading  me  fro*  pp^  place 
ta  Another,"  and  $hall  again  and  again  repeat  the 
of  the  Rigveda,  with  all-absorbing  concentration  of 
mind  (41),  Another  daughter  qf  Dushaha  is 
in  robbing  the  flower  (generative  power)  of  the 
sjie  is  to  be  known  as  Rituharil^ji,  (42).  Fqr  averting  the 
ewls  caused  by  her  the  .woman  should  be  made  to  bathe? 
in  koly  places  sacred  to  the  gods,  in  places  oi  worship? 
(or  in  Maths  of  the  Buddhists),  on  table-lands,  at  the  junction, 
Q|  two  ar  mare  rivers,  and  in  canals  (43),  and  should  be  treated 
with  superior  medicine  prescribed,  by  a  twice-born  person 
wellversed  in  the  treatment  of  diseases,  and  who  knows 
tbp  Mantms  and  the  esoteric  meaning  of  actions  (44),  She 
another  daughter  [of  Dushaha]  who  runs  away  with 
memory  ol  women,  she  is  Smritiharika  ;  by  living 
solitude  is  the  evil  caused  by  her  averted  (45).  Ther^ 
another,  a  most  dreadful  girl,  who  destroys  the  seed  04 
women  and  mtu.  By  eating  sacrificial  food  and  by 
jg  the  wil  caused  hy  hor  ^vorted  (46)  The 

by  n.ame  Dbeabinij-^rjthe,.  source  of  djead  to 
.,.  the  ^l>ject-of  pop^f  naji^o.  Fpr  the  .cur^  of 
bavld  bjp  p^^octoe^  by  jwjily  $0aked  in,  hooey 
and  ^^  andsipllirly  by,pejrfarming  the  sacrifice 
thto  c«il  aat§e4  by  her  averted  (47^  —  ^48),. 
ght;er%  0  thqu  tpost  superior  among 
twice-horn  \  thore  we  Ihirty^eight  oftspirings,  hep,r  their 
fiom  roe  (49).  Of  Dan^tkri^tia,  there  wa^  a  daughter  Bijajp%  ^ 
alaba.  Bijalpa  chatter  always  disdainful  words,  and: 
and  tyil  ^^pr^ssiipji)^.  For  her  cure  the  wise 
even  on  h$r,  and  tho  householder  shall 

a  creates  qup,rrel$  i^  th^.  houses  of  men 
ly  (5Orrr5i:).  She  i^  thp  c^ufsfe  of  the  de$truction 
o\ifn  rejationsi.  Hear  t^o  nji^aa^  of  b^r  cure.  Itj 

sacrificial  offerings  of  gr^ssrblades 
and   piijk  (52).    These   should  l>e 


Of 


232 


MARKAHOEYA   PURANAM 


into  the  fire  and  thus  the  homa  performed  as  well  as  the 
following  hymn  should  be  chanted  : — For  the  satisfaction 
of  the  boys — with  the  mothers  of  creatures,  for  the  satisfac- 
tion of  all  knowledge  and  penance,  and  self  restraint  and 
discipline,  for  agriculture  and  the  attainment  of  commeiv 
cial  prosperity,  may  they  all  grant  me  peace  (53 — 54),  May 
they  be  worshipped  as  laid  down  in  the  sacred  books,  and  find 
entire  satisfaction  the  pumpkins,  and  the  yatu  grain  and  other 
vegetables  called  ganah  (55).  Through  pleasure  of  the  MahSU 
deva  or  the  great  god,  according  to  the  will  of  the  great  god, 
may  all  these  rest  satisfied  with  men  (56).  Being  satisfied  may 
they  dispel  all  the  evil  deeds  and  evil  ceremonies  as  also  that 
give  rise  to  mortal  sins,  as  also  that  cause  other  evils  (57). 
Through  their  favour  may  all  our  evils  and  obstacles  be  des- 
troyed during  marriages  and  all  ceremonies  concerning  the 
manes  (58).  During  virtuous  rites  and  daring  the  worship 
of  the  guru  and  the  gods,  as  also  daring  the  sacrifice  called 
yapayajna  as  also  during  occasions  of  leaving  the  house 
on  journeys  (59),  may  they  grant  peace  and  health  and 
enjoyment  of  my  body,  as  also  happiness,  and  charity 
and  wealth  to  the  old,  the  young  and  the  infirtn,~~ of  my 
family  (60).  The  moon,  the  sun,  the  fire,  the  wind  and  the 
oceans  may  they  all  grant  me  peace.  Of  Ukti  similarly, 
the  .son  was  Kalijtbha,  whose  abode  is  in  the  palm-tree* 
Whose  mother  he  possesses  that  vicious  person  he  kills. 
The  sons  of  Paribarta  were  two,  O  then  twtce»b0rn  one  J 
Birupa  and  Bikrita  (61—62),  They  two  lived  on  the  top  01 
trees,  on  walls  and  ditches  and  lakesj—^and  on  the  etc.t 

change  the  fetus  of  the  pregnant  women  (63).  There- 
fore 0  Kraustik!,  woman  in  the  family  way  shall  not  walk' 
among  tree$»  or  in  mountains,  on  walls  or  travel  on" 
expanses  of  water  nor  on  ditches,  Angadhuk  got  a  ion 
known  by  the  name  of  Pishuna  (64—65).  He  eats  up 'the 
strength  *of  the  bones  and  nerves  of  the  men  who  hava 
not  conquered  themselves,  ShaknnI  had  fi?t  soas,  the 


PURANAM. 


eagle,  the  crow>  the  dove,  the  vultufe  and  the  owl,-— thfe 
Suras  and  the  Asuras  took  them.  The  eagle  was  tak'eft 
by  Death,  Time  took  the  crow,  Niriti  took  the  dreadful  owl. 
Disease  took  the  vulture,  while  his  lord  Yama  himself 
took  the  dove  (66—68)*  These  are  said  to  be  their  instru- 
ments in  working  evil.  Therefore,  0  thou  most  superior 
among  the  twice-born  people  !  he  on  whose  head,  eagles-  and 
others  alight  or  in  whose  dwelling  they  enter,  by  them  should 
sufficient  sacrifices  and  propitiatory  rites  be  performed  for 
purposes  of  self-preservation  (69).  The  house  where  they 
breed,  similarly  where  they  build  their  nests,  that  house 
shall  man  forsake,  as  also  that  the  top  of  which  is  attacked 
by  the  doves  (70).  On  the  entrance  of  the  eagle,  the 
dove,  the  vulture,  the  crow,  and  the  owl,  O  thou  twice- 
born  one,  into  a  house,  the  days  of  the  dwellers  of  that 
house  are  said  to  be  numbered  (71).  Such  a  house  shall 
the  learned  quit,  and  perform  propitiatory  rites,  the  sight 
of  a  dove  even  in  dream  is  not  considered  as  auspicious 
(72).  Similarly  of  Gandaprlntarati  the  issues  are  said  to  be 
6iXt  *  .They  live  in  th&  courses  of  Wochfen,  hear  from  -frrcr 
of  thti*  titfce  ulso  '(73)*  F6ur  dty&  and  -flights ; 
and  another  the  thirteenth,  and  similarly  another  the 
day  after  the  courses,— these  are  hfo::  son's  (74).  These 
days,  as  also  others,  hafltiely,  the  day  whett  offerings 
are  madfc  to  the  manes,  as  also  other  days  when  there 
are  any  festivals,  by  the  wise  &re  these  avoided  for  that 
reason -(75).  Of  Garbaha  the  son  was  Nigh n a  and  daughter 
Hohini.  Entering  into  the  womb  of  the  pregnant  woman, 
one  eats  up  the  seed,  and  another  having  eaten  the  flesh  of 
the  wdmaii  hypnotises  her  (76).  Through  her  chart*! 
ffogs  mnd  tortoise^  and  reptiles  or  again  mere  phoecete ' 
are  born  of  her  (77).  In  this  way  they  eat 
the  flesh  of1  the  pregnant  woman  for  six  months  with 
o»t  any  restraint.  The  woman  who  lives  in  the  shade 
of  trees  during  night,  or  at- the  junction  of  three  or  four* 
3° 


Sjpg4  -MARKAN-DSYA 

Broads,  or  sleeps  on  the  ground  where  the  dead  are  cremtted 
(pr  goes  about  without  a  second  covering,  or  cries  out  at 
night,  this  (Mohini)  possesses  that  woman  (78— 79),  $fa£. 
Jarly  of  ShashyabS, there  was  one  son  known  by  the  name 
.of-  Kshudraka,  He  always  on  finding  an  opmting,  destroyi 
the  strength  and  value  of  the  harvests.  Hear  from  me  all 
about  him  (80).  Whoever  sows  the  grain  seeds  on  a® 
Inauspicious  day,  with  a  dissatisfied  heart,  into  his  field 
..whose  end  is  near,  he  enters  (80.  Therefore  on  n  day  re« 
cognized  as  fit  for  the  purpose,  having  worshipped  the  moon, 
with, a  gladdened  and  satisfied  heart,  mini  taking  due  help 
from  others  should  the  work  of  sowing  the  be  under* 

taken, (82).  Of  that  daughter  of  Du*halt&,  of  whom  I  have 
spoken  as  going  by  the  name  of  NiyojikA,  was  born 
*,  daughter  by  name  Prochodilcft*  Of  her  there  were  four 
daughters  (83).  They  are  Mottl,  Unrnottft,  PramaUl,  n»d 
Nab$.  These  women  always  enter  into  men  for  their  dentruc* 
tion,'  and  move  them  to  most  cruel  (84),  They  pre- 

sent, unrighteousness  as  righteousness,  lust  as  not  lust,  evil 
as  good,  and  bondage  as  salvation,  to  men,  who  tie  proud 
and,  have  no  purity  of  mind  and  body  ;  and  driven  by  these 
eight  maidens  men  incesantly  stray  from  the  highest 

object  of  human  existence  (85-86).  Thetr  entrance  Into  the 
house  is  during  even-tide,  when  the  are  not  mije 

in  proper  time  to  DMta  and  £IMM/a  (87),  Those  are  con- 
taminated by  the  entrance  of  these,  among  whom  men  and 
women  eat  and  drink  together  (88).  Of  Birodhini  were 
three  sons,  Chodaka,  Grlhaka  and  another  Tamftpracbftdftk* 
Hear  from  me  .all  about  their  characteristics  (89).  Wherf 
the  pestle,  the  mortar,  seatst  m.A  women  art 

polluted  by  coming  in  contact  with  lamp-oil ;  where  tfte 
wiajcowing  fan  and  the  cutlass,  &c,t  are  by  the  feetr 

and  tat  upon,  and  where  people  move  about  in  .the  house 
without  having  adored  it  by  besmearing  it  with  &c.} 

where  Bpe  is  collected  or  Ukctn  from  one  pltce  to  on  the 


•spoon,  the  sons  of  Biro'lhini,  inspired  by  their  mother,  spread 
themselves  there  (90-92).  Of  these  one  given  to  lies  and 
falsehood,  entering  into  the  tongue  of  men  and  women, 
causes  malice  and  ill-will  in  the  house,  he  is  called  by  the 
name  of  Chodaka  (93).  Another  with  great  attention  resides 
in  the  ear,  he  is  Grfthaka,  of  exceedingly  evil  nature,  who 
runs  away  with  the  words  of  men  (94).  Another  of 
evil  nature,  who  having  drawn  people's  mind  forcibly 
towards  him  and  having  covered  it  with  ignorance,  creates 
anger;  he  is  Tarnapraschadaka  195).  Of  Shwavamh&rikft 
were  born  three  sons  by  Chaurya, — namely  SarbahcLrij 
and  ArdhahSri,  and  similarly  Biryah&ri  (96).  In  the  houses 
.where  the  inmates  do  not  wash  their  mouth  before  and  after 
meals,  in  the  houses  where  evil  ways  prevail,  where  th&  in* 
mates  enter  the  cook-house  with  unwashed  feet ;  in  the  house- 
hold where,  whether  in  the  ground  used  for  threshing  corn, 
or  in  the  field  where  the  cattle  graze,  there  are  constant 
quarrells,  in  those  houses  they  all  move  about  and  enjoy  them- 
selves as  of  right  (97 — 98).  Of  Bhr&mani  there  was  only  one 
son,  known  as  K&kajangha,  those  that  are  possessed  by  him  find 
no  pleasure  whatever  in  their  him  (99).  Whoever  sings  while 
eating;  sings  and  laughs  while  attending  calls  of  nature,  and 
the  man  who  meets  his  wife  just  at  the  junction  of  the  day  arid 
nightjin  such  a  man,0  thou  twice-born  oue,does  he  enter  (TOO). 
The  girl  called  RituhHrini,  gave  birth  to  three  daughters  (lol) 
One  girl  is  KuchaharS,  another  is  ByanjanaharikS,,  while  thfc 
third  daughter  is  named  Jatahirini  (102).  Of  the  woman  whose 
iharriage  rites  are  not  duly  performed,  or  performed  after 
the  proper  period  of  life,  the  one,  KuchaharS,  robs  the  two 
breasts  of  such  a  person  (103).  The  girl  who  is  given  in 
marriage  without  due  offerings  have  been  made  to  the  manes 
0r  without  due  worship  of  her  mother,  similarly  the  other,  the 
Byanjanah&rika,  robs  her  of  the  marks  of  womanhood  (104). 
Entering  into  the  confinement  room  which  is  devoid  of  fire, 
Water,  and  incense,  and  light  and  iron,  and  mortar  anl 


MARKANDEYA   PUftANAM. 


mustard  seed,  and  collirium,  she  robs  the  baby  just  born  of 
her  mother,  of  its  life  and  even  there,  O  thou  twice-born  oue, 
leaves  the  carcase  (105—106).  She  whose  name  is  Jfttah&riai' 
is  exceedingly  cruel,  and  she  eats  the  meat  of  the  new-born 
babe,,  therefore  the  confinement  room  should  be  protected 
with  great  care  (107).  Her  son  Prachanda  by  name  living  in 
works  mischief  to  the  memory  of  those  persons  who  do  not  live 
..empty  houses  according  to  the  law  (108).  From  his  grandsons 
were  born  a  hundred  thousand  Lik&s,  and  the  eight  kinds  born 
of  Chandala  women,  all  exceedingly  dreadful  through  always 
going  about  with  staves  and  ropes  (109),  The  Lik&s  then  and 
those  begotten  of  C&ndala  women,  possessed  by  hunger,  ran 
after  one  another,  desirous  of  eating  up  one  another  (Uo). 
Those  Likls  and  those  offsprings  of  Chandala  women  being 
.retrained  by  Prachanda*  in  time,  settled  down.  The  manner 
.  in,  which  they  did  so  hear  thou  that  from  me  (i  i  f ).  Hence* 
•  forth  whoever  shall  give  quarters  to  the  Lik&s,  there  is  no  doubt 
about  it  that  on  him,  I  shall  inflict  immeasurable  punishment 
(i  1 2).  And  the  LikS,  that  will  give  birth  to  a  child  in  the  house 
of  any  offspring  of  Chandala  women,  all  her  children  and  she 
herself  shall  meet  with  destruction  that  self-same  day  (113)* 
The  girl  Bijah&rini,  who  robs  both  men  and  wcmien  of  their 
seed,  gave  birth  to  two  daughters,-~*B&Uru(>&  and  Arupft, 
.thf.se  two  are  her  weapons  (114).  The  man  ami  wife  og^ 
whom  the  Bltarupl  throws  her  child,  gftt  certain  of 

the  reproductive  organs  (i  15).  Similarly  by  Arupft  Is  the  man 
robbed  of  his  reproductive  power*  who  eats  without  bathing* 
or  has  connections  with  low  caste  women  (n6)»  That  girl 
Bidbeshini  by  name  whose  is  crooked  through 

frowns,  has  two  sons,  one,  who  works  men  evil,  and  the  othtr 
yrho  leads  them  to  trumpets  torth  their  own  (117)*, 

The  rrjan  or  woman  who  disregard*  the  rules  of  purificatioat 
who  is  givea  to  malice,  who  is  avaricious,  arid  who  drinks 
fcml  water*  lota  the  reproductive  power  (118),  They  two. 
exist  attacking  the  man,  who  i*  moved  by  malice,  Tb» 


M'A'RKANPEYA 


337 


who  is  the  object  of  the  ill-will  of  mother,  brother,  similarly  of 
friends  and  relatives  and  well«wishera  and!  enemies  meet  with 
destruction  both  in  his  religious  and  his  worldly  life'.  One  of 
these,  the  worker  of  iniquity,  leads  one  to  publish  one's  own 
virtues  among  men,  the  other  destroys  the  qualities  of  friend- 
,ship  among  men.  Thus,  these  are  all  the  progeny  of  Yaksha 
and  Dusaha  ;  they  are  noted  for  their  iniquities,  and  by  them 
is  the  whole  world  covered  (119 — 121).  •  •  .  ; 


CHAPTER    LU- 

URKANDEYA    said:— This    then    is    the    creation    of 
Brahmfr,   of    unmanifested  birth,   that   is   composed   of    the* 
..quality  of  T&ma   or  ignorance  and  sin.     I   ahall   presently 
rtlate  in   detail  the  creation  that  is  called .Riidra,   listen  (r); 
As  also   his   daughters,*   as  well  .as  hia- eight  wives,  and  $imi~. 
larly  his  sons,  (alt   these  shall    I    presently,  relate   to  you)* 
On  the  lord  meditating,  at  the  commencement  of  the  Kalpa, . 
on  a  son,  who  shall  be  like  him  in  all  respects,    a  son,   called, 
Nilalohita  came  forth  from  his  limbs,  a-rid  moving  about   cried 
in  sweet  tones,  0  thoicmost  superior  BrShmanar (2-7^3)*     Him*' 
thus  crying  BrahmS,  asked,— -why  dost  thou  cry  ;  and  he  spoke 
in-  reply   to   the  lord   of  the  world, — "Give    me  a  name  (4), 
(He  said) :— Thou,  0  Deva  or   Bright   One,    shall  be    of  the; 
name  of  Rudra,     Do  not  cry.     Be  patient    Thus   spoken  t% 
then   he   cried   again  and   again   seven  times  (5).     Then  to** 
him  tha  lord  gave  seven    other  names,   and   also  the   abodes. 
01  these  eight   Ruckas,   and   their  wives   and  sons,  0  thowt\ 
Iwktrborn   one,   (were   duly   assigned)  (6).  -  'The   lord,  -the." 


238 


M4KKANDRYA 


Grand-father  (  BrahmSl  ),  spoke  and  gave  these  names,—* 
namely  Bhaba,  §arba,  similarly  Eshana,  likewise  Pasbupati, 
Bhima,  Ugra,  Mahadeva  and  made  abodes  for  these  (7— *8jL 
The  sun,  the  water,  the  earth,  the  fire,  the  ether,  the  initiated 
Brahman,  and  the  moon,  these  became  respectively  thetf 
abodes.  Subarchala  and  similarly  Um&,  Bikeshi  and  another, 
ShwadhS,  Shwiha,  and  likewise  Disha,  Diksha,  Rohini  these 
respectively,  0  thou  superior  among  the  twice-born,  became 
with  the  sun  &c.f  the  possession  of  the  holders  of  the  names 
commencing  with  Rudra  &c.f  (9—10).  Their  sons  respec- 
tively were  Shanaishchara,  Shukra,  Lohttanga,  Monajaba, 
Slpndha,  Sarga,  Santina,  and  Budha,  (it).  In  this  way. 
this  Rudra  welcomed  Sati  as  his  wife, — and  that  Sati  through 
being  angry  with  Daksha  gave  up  her  body  (12).  She 
became,  0  thou  most  superior  Brahman  j  th^  daughter  of 
Himavat,  and  his  wife  MenH,  Her  brother  is  Main£ka,  than 
whom  the  ocean  has  not  a  better  friend.  The  lord 
Bhaba  again  married  that  self  same  Salt  (13).  Khy&ti,  the 
tfrrfe  of  Blirigoo  gave  birth  to  two  goda  Dhltl  and  Bidhltl  and' 

to  Sri, — she  the  wife  of  the  god  of  gods  Nlrlyana  (14)* 
Of  the  high-souled  Meru  there  were  two  daughters  Ayatl, 
amd  Niyati,  they  were  given  as  wives  to  Dh&tft  and  Bidhltl* 
Of  these  two  were  bow  two  sons  (15),  They  were  Prioar 
and  Mrikaodu—  he  is  ntfy  father  known  to  fame,  I  was  bora 
of  him  on  Manashbini.  My  son  is  Bedftflhiril,  born  of  my 
wife  Dumrabati.  Hear  also  from  me  of  the  sons  of  Prftna* 
The  son  "of  PrSna  is  Dyutimln.  His  son  is  Utpanna 

and  also  Ajarft*    Of  these  two  were  born  many 
atid  grandsons.    Sambhuti,  the  wife  of  Marichi,  birth  to 

i8).  OT  hfm,  the  high-sotikd  one,  were  bom 
two  sons  Birajl  and  Parbata,  At  tlie  time  of  the  enomera^- 
tion  of  the  genedtogy  of  anybmi^Otholi  twice-born  one^the 
names  of  their1'  mm  should  be  prWirtlS:{|p),  Smriti^he  wife  of 
Angirl,  sincijTarly  gave  birth  to 'daughters,  vur.,  Sinib&li,  Ktihn, 

,  AnumatI  (20),    Aausuya'  similar^,  the  wife  of  Atari, 


birth  to  sons  free  from  all   sins— -they  are    Soma,   Dur- 
b^sasa  and    Dattatreya,  \\\t  yegi  (21).     Of    Priti,    the  wife  *>f 
Paulasta  was  born  Dattoli;  in  a  previous  birth  he  was  known  as 
Agastya,  born  during  the  age  of  the  Svv§yambhuba  Manu  (22)* 
Ksham£,the  wife  of  the  lord  of  creatures  Pulaha,  brought  forth 
three  sons   namely  Kardama,  Charbbira   and  Shahishnu  (23)-: 
Sannati  the  wife  of  lOatu    gave   birth  to  the    Balkhilyas,  wfa& 
were  sixty-thousand  Rishis  all  of   whom  had  completely  mas-, 
tered   their   sexual   instincts    (24),     Of   Urjj3L,     the    wife  of 
Bashishta  were  born    seven  sons,    namely,  Rajog§itra,  Urdha*. 
bjlhu,    Sabala,   Anagha,  Sutap&,    Shukta, — these   all   are  the 
well-known  seven  Rishis  (25).     He  who  is  the  presiding  deity 
in  fire, — the  eldest  among  the    sons   of   Brahma, — from   him 
Shwada  had  three  sons  all  of  them,  0  thou    twice-born   one, 
of   most   superior    powers ; — namely  PSibaka,  PabamSLn  and, 
Shuchi  whose  food  is  water    (26 — 2/X     Their  sons  were  forty 
and   five    in    number,     these   sons    and     fathers    are   highly 
spoken  of   (28),     They  are  (the  father,    three   sons  and  the 
grandsons)    thus    forty-nine    in    number,    and    are    spoke^ 
of  a$  invincible*     The  Pitris  as   created  by   BrahmS  have *t*; 
ready-  been  described  by   me  to  :you  (29).  -  They'  whowertt 
the   Agnishwatta,    the   Barhishada    the  Anagnaya,  and 
S^Lgnaya,  from  them   ShwadhS,  had   two  daughters,  Mena 
BaidhS-rini  (30).     They   were    both,  Oh  thou  twice-born  owe  ji 
teachers  of  the  wisdom   of   Brahman  and   were  both  Yeginify 
and  were  possessed  of   superior   wisdom   and   were  adorned 
with  all  the  virtues  (31).     These  are  the  sons  and  the  desceti* 
cjents  of  the  daughters  of  Daksha  related  by  me.     When  they* 
are  remembered  with  faith  and  reverence,   the  descendents  of 
the  person  so  remembering  them  are   extended  and  increased 


CHAPTER     LI M- 


,  lY.R/vuSTUKi  said  :—  This  Manwantara  associated  with  the 
SWaytabhuba  Mfanu  which  has  been  described  by  thce,  I  de- 
sire to.  hear  in  detail  everything  ;  about  it,  Oh  thou  possessor 
f>f  the  six  miraculous  powers  or  Bhagas,  tell  me  all  abotit  it 
Tell  me  the  measure  of  that  Manwantara,  as  also  of  the  gods;  " 
and  the  godly  Rishis,  and  of  those  that  were  the  lord!*  of 
earth,  and  the  king  of  the  gods—the  Indra—  tell  me  all  these 
exactly  as  they  were  (1—2). 

,  MARIUNDEY/V  said:—  The  measure  of  Manwantaras  fa 
made  by  the  figdre  seventy  one  ;  hear  from  me  the  measure 
<if  a  Manwantara  calculated  by  human  standards  (3),  Thirty 
crores,  multiplied  twenty  thousand  times,  and  sixty  seven 
nfjut&s  (of  years)  are  the  measurement  of  a  Manwantara,  and 
not  more  (4).  Measured  according  to  the  standards  of  the 
gods  it  is  said  to  consist  of  eight-hundred  thousand  and 
another  fiftytwo  thousand  (years)  (5),  The  first  was 
fehe  Swiyambhuba  Manwantara,  next  the  Swftruchisha, 
then  Auttama,  them  THmasa»  then  Raibataf  then  Chile- 
sJmsba.  These  six  Manus  are  gone*  The  present  is  the 
Manwantara  of  the  Bibashwftta  Maun*  The  coming 
one*  (  will  'be  the  five  Slbarnl  Manwantaras,*  the  RauchyS, 
^liautyS.  (6  —  7).  I  shall  tell  you  in  detail  who  are  the  at  * 

the  co'mig  on  of  each  of  these  Manwantarat  and  Rtshli 
and  Yakshas,  and  the  Indras  and  the  PItris  (8),  Oh  Brlh- 
inaiia,  the  birth  and  the  duration^  and  the  progeny  of  these 
Manus,  asi  also  they  who  were  their  wives,  who  also1 

were  their  high-souled  sons,  —  hear  all  this  from  me  (9).  Of  the 
Sw&yambhuba  Manu  there  were  ten  sons  all  like  himself;  by 


*  The  fwe  Sabarni  Manus  are  Brahmm-Saburnl,  Dtwrmft.Siitwfiili 
Sabami,  Deba-Sabarni,  Indra»S*%»ml.    Some    autboritlef  mtuttoii  anothtr 
Daksha-Sabartii,  and  one  who  it  simply  Sahnrni, 


WARKANDEYA    PURANAM 


24-f 


whom  this  world  with  all  the  seven  islands  and  mountains  are 
inhabited  (ip).  They  entered  into  this  world,  each  one    into  a 
separate   continent,    consisting  of  oceans  and    mines.     In  the 
Tretayuga,  at  the  time  of  the  first  or  Swayambhuba  Mawantara, 
was  the  earth  thus  occupied   by    the   sons    and    grandsons    of 
Priyabrata,  the  son  of  Swayambhuba  Manu,     Of   the  mighty 
Priyabrata  was  a  daughter  horn  unto  Prajabati  (it  — 12).  That 
girl,  endued  with  the  six  great  virtues  of  kindness  &c,  bore  two 
daughters  and  ten  sons  to  the  lord    of   creatures  Kardatna, — 
these  two  daughters  bore  princes  in  their   womb    (iji.     Their 
ten  brothers  were  mighty   personages,  even  like  unto  the  lord 
of  creatures    in    prowess.     They    are    Agnidhra,    Medhatithi,' 
Bapushman  Jyotishman,    Dyutiman,   Bhabya,  Sabana, — these 
seven,  Priyabrata  anointed  them  in  due   form    as  kings  of  the 
seven  lands.     Hear  from  me  also  all  about  these  lands.      The 
father   made      Agnidhra, — king     in    Jambudwipa     (14 — 16). 
By  him    was    Medhatithi     made    the    lord    of  Plakshadwipa, 
in  Shahnali   Bapushmanta,   and  in    Kushabhaya  Joytishmanta, 
iu  the  Kraunchadvipa  Dyotimanta,  and  of  Shakahbaya  Bhabya 
was  made  the  lord.     While  he    made  his  son  Sabana  the  lord 
of  Pushkara    (17 — 18),     The  two  sons  of  the  lord  of  Pushkara 
were  Mahabita  and   Dh&taki.     Having  divided  Pushkara  into 
two  parts,   these  two  were  installed   there  (19).     Of   Bhabya 
the  sons  were  seven,  hear  iron  me  of   them,    by    their  name&, 
Jalada,   and    Kutnara,    and    Sukumara,     and     Baniyaka   and 
Kushottara   and     MedhS-bi    and   Mahldruma,    who    was    the 
seventh.       He  (V.  e.     Bhabya)    made    countries    called    after 
their    names   (20 — 21).     Similarly    of  Dyutiman    ther^    were 
seven  sons,    hear   of    them    from  me.     They     were   Kushala, 
Manuga  Oshna,  Prakara,    Arthakaraka    Muni,  and  Dundubhi, 
who    is     described    as    the    seventh.     And  after   their   own 
names    wtre    countries    established     similarly  in    Krauncba- 
dwipa     (22-— 23).     In    Kushadwipa    also    the  different    king- 
doms    were     marked      by      the     names     of    the     sons     of 
Jyotishman.     Hear  of  their  names    from    me  (24),     They    are 


MARKANDEYA    PUR AN AM 


Udbhida,  Baishnava,    Suratha,    Lambana,    Dhritimat,    PravJ- 
kara  and  K§pila  which  was  the  seventh  (25).     Of  Bapushman, 
the  lord  of  SliSUnaaladwipa,  there   were  seven    sons,   namely 
Shweta,    Harila,    Jimuta,     Rohita,    Baidyuta,    MSnasa,   and 
similarly  KetumSn,  who  was  the  seventh.  Similarly  in  SSilmala-. 
dwipa  also   were  seven    kingdoms    established  whose   names 
were     equal     to    those     of     these     princes     (26 — 27).     Of 
MedhStithi,  the  lord  of  Plakshadvripar  were  there   also   gevet> 
sons,  according  to  whose  names  kingdoms   were    marked   In 
Plakshadwipa  into    seven    fold  (28),     Of    these  the  first    Is 
the    Sh&kabhaba   continent  and  next  Shishira,  then    Shuka* 
ioya,,  then   Ananda,    Shiba,   Kshema,  and   similarly  Bhruba 
(29).    The    law,    according   to    the   division   of   the   castes, 
of  the    five    islands    commencing  with    I^akshadwipa   and 
ending  with  the    Shakadwipa^  should   be    known   as   ever- 
lasting, devoid  of  the   injunctions  regarding     the    destruc- 
tion- of  creatures ;  and  they   are   common    in    these   five  con- 
tinents (30-3 1  )•     To   Agnidhra   did  his  father,  O  thou  twice- 
born    one,   give  at   first    Jambttdvipa.     He    hi\cl   nine  SORS^ 
all  like  the  lord  of  creatures.     The  eldest  was  called  Nflbhf,  of 
fcim  the  younger  was  Kiirpurusha  ;  the  third   was 
the   fourth   was     Ilabrita    (32 — 33),     the     fifth   was 
Ihe  sixth  was   called  Hiranya  ;    of   them    the   Bf  venth  was 
Kuru  a«d  Bhadrashwa  is  known  to  have  been  the  eighth   (34), 
ibe  mnlb  was   Ketum&Ia  ;   by   th<*ir   namen  were    principal* 
kies  established,      Those    places    names    Kimpurt^ha   and 
others,   with  the   exception   of  that  called  Hitnabhaya  gained  ' 
•  their    objects   naturally,   and  thi*y   were   full   of  enjoyment* 
wttich  could  be  had  without  any   effoits;   and  »n   them  there 
were  no  reverses  nor  the  fear  of   old-age  arid   death  (35—* 36)* 
ncr  unrighteousness  were  there  (in  those  continent**)    neither 
Righteousness  nor  even  (the  distinction*)  between  good,  middt* 
ii>g,  and  bad;  nor  were  there  in  them»  any   of   the  conditions 
of  the  four   Yugas,   aeither  the  courses  0!  women  nor  of  the 
seasons  (37),    Of   NSbhi  thfe    son   of    Agnidhra    was    born 


1: 


: 


MARKANDEYA 


243 


a  son,   Oh  thou   twice-born   one,   by   name     Rishabba.     Of 

Rishabha  was  born  Bharata,  the  brave,  and  the  most  superior 
among  a  hundred  (sons)  (38).  Rishabha  having  anointed 
his  son  as  king  took  to  the  order  of  Bknaprastha  or  final 
renunciation  of  the  household  life,  and  the  highsouled  one 
practiced  penances,  taking  shelter  in  the  hermitage  of  Pulahft 
(39).  The  father  gave  to  BhSrata  the  southern  continent 
of  Himabha  (another  reading-— the  continent  to  the  south 
of  the  Himalayas) ;  and  therefore  from  the  name  of  that 
highsouled  prince  is  it  called  Bhftratabarsha  (40),  Of 
Bh&rata  there  was  a  son,  Sumati  by  name,  who  was  a  righ- 
teous king,and  having  placed  the  kingdom  upon  him, 
Bh&rata  too  went  to  the  forests  (41).  By  their  sons  and 
grandsonSj— -as  also  by  the  (other)sons  of  Priyabrata,  was 
the  world  consisting  of  the  seven  islands,  enjoyed  during 
the  time  of  the  SwSyambhaba  Manu  (42)*  This  creation 
is  called  Sw&yambhubar-'fai  first  Manwantara,  as  described 
to  you  by  me,  Oh  thou  superior  among  twice-born  persons 
what  more  shall  1  tell  you  ?  (43). 


CHAPTER    XLIV. 


K, 


..RAUSTUKI     said  r-^How     many  are   the   islands,   the 
oceans  j  how  many,  O  thou  twtceborn  one,  are  the  mountains, 

and  how  many  are  also  tha  continents,  and  what  are  the 
ri^er^  of  these  ?  What  again  are  the  measures  of  the  great 
elements,  and  stmiliarly  of  the  mountain  Lokhloka  and  the 
changes,  the  measures,  and  the  movements  of  the  moon  and 
the  sun,  Tell  me,  0  thou  great  Muni,  all  this  in  detail  (i-~3), 


244 


MARKANDEVA   PURANAM 


Markandeya  said: — This  earth,  Oh  thou  twice-born  one, 
is  fully  a  hundred  and  a  half  crore  (of  yojana)  in  extent. 
I  shall  describe  to  you  all  the  places  contained  therein,  hear 
thou  of  that  (4),  Those  islands  that  have  been  described 
by  me,  commencing  with  the  Jambudwipa,  0  thou 
twice-born  one,  and  ending  with  the  Puskaradwipa,  hear  of 
them  again  in  detail,  Oh  thou  possessor  of  the  eight  good 
qualities  of  kindness  &c.  (5).  The  islands  called  Jamhu, 
Plaksha,  and  then,  Shamala  and  Ktisha,  and  Craun- 
cha,  similarly  Saka  and  the  island  Puskara,  of  these,  each 
succeeding  one  is  double  the  extent  of  that  which  is  named 
before  it  (6\  And  they  are  covered  on  all  sides  by  the 
seven  oceans,  namely  the  Labana,  th«  Dugdha,  the  S;irpi,  the 
Dadhi,  the  Ikshu,  and  the  Jala,  of  which  also  each  one  is  twice 
the  extent  of  the  preceding  one  (7).  t  shall  tell  you  of  the 
position  of  the  Jambudwipa,  listen  to  me.  It  is  in  length  and 
breadth  a  lac  of  y  of  ana  (8).  The  seven  Kula  mountains  in 
this  are  Himab&n,  Himakuta,  Rinhabha,  Merut  Neela,  Sweta, 
similarly  Snngi  (9).  The  two  great  mountains  in  the 
middle  of  it  are  each  a  Ihc  of  yojana  in  extent.  Of  these 
two,  that  which  is  towards  the  south  and  that  which  is 
towards  the  north,  of  them  one  is  less  than  the  other  by  ten 
thousand  yojana,  their  hight  is  two  thousand  yojana  and 
similarly  the  whole  extent  of  the  base  in  also  two  thou- 
sand yojana  (10— 11).  All  the  six  Kula  mountains 
enter  into  the  womb  of  the  ocean ;  and  the  earth  here 
is  sloping  towards  the  south  and  north,  and  at  the  middle 
it  is  raised  to  great  heights  (12).  Know  that  on  the  southern 
side  of  this  are  three  continents  or  Banshas  and  similarly 
three  on  the  northern  side  ;  and  between  them  the  Illbrata- 
Barsha  stands  as  a  crescent  (13),  Towards  the  east  of  it 
is  the  Barsha  of  Bhadranhwa,  and  to  the  west  that  of  Ketu-" 
mala,  and  in  the  centre  of  Ilabrata  is  the  golden  mountain, 
Mtru  (14),  The  height  of  this  great  mountain  is  eightyfour 
and  it  has  entered  into  the  earth  to  sixteen 


MARKANDEYA   PURANAM.-  245 

thousand  yojanas^   and  is  sixteen  thousand  yyanas  in  breadth 
(15).     Because   it    stands    in    the    form    of    a   circular   plale 
therefore  its   top    is   thirtytvvo  yojanas     in    extent,   and    on 
the    four     sides,    commencing     with    the    east,    of    the    four 
colours,     white,   yellow,  black    and   red,— -the     four     castes 
reside,    according     to    their     respective     colours*    (16 — 17). 
In  this  mountain  are  the  courts  of  Indra  and  other  protectors 
of  the  world,  and  in  the  centre  of   them    all,  is   the   court   of 
Brahma,    which    is  fourteen  thousand  yojanas  in    height  (18), 
Similarly     below     it     is     the     Biskamba   mountain,     whose 
height   is   ten   thousand  yojana.     In     the   division   of   sides 
according  to  the  east    &c.r   are  one    after   another   stationed 
the  mountains  Mandara,  GandhamSdana,  Bipula,  and  similarly 
SupSrsha*  adorned  with  trees  peculiar   to   each.     The    mount 
Mandara  has  got   the   Kadamba  tree  as  peculiar  to  it. ;    while 
the     distinctive     tre^    of    Gandhamfulana   is   the  Jatnbu  or 
the  jaman     ;    similarly     the     Aswathwa     tr^e    is     peculiar 
to  Bipula,  and   the    immense  Data   5s  peculiar  to  SupJlrsha  ; 
and  these  mountains  are   eleven   hundred  yojanas  in   extent 
in  all   (19 — 21).    The  mountains  on   the  eastern   side  are 
Jathara*  and   Devakuta,   and  Anila  and  Nisbadha  which   two 
have  run   into   each   other    (22)*     Nishadha    and   PSrfpItra 
are  situated  on  the  western  side  of   Meru,  as  in  the   eastern 
mountains   simUiarly  also   in   these,   the   extent  is  the  same 
as  that  of  Anila  and  Nishadha  (23)     On  the  south  are  the  two 
great  mountains  Kail&sa  and  Himab&n  they  two  are  extented 
from     east  to  west  and  stand  extended   to   the  limits  of  the 
ocean  (24).     Similarly  the  mountains  to  the  north  are  Sringa- 
bSln  and  also  J&rudhi ;  as  in  the  south   so   also  in   the    north 
these  extend  to  the  limits  of  the  ocean    (25),     Oh  them  most 
excellent  Brdhman,  these  eight  are  called  the  MarytdH  mown- 
tain*.     Himabat,    Himakuta,  and  other  mountains  are    at  the 


*     The   Brahmins   being   of  white  colour  occupied  thf*  white  or  ihr  custom 

side,  the  Vabhya  of  yellow  colour,  the  wostern  suit*,  the  Suclra  t»f  <lirk  colour 
occupied  the  northern  side,  whilt:  the  I<5h<;ttrya  of  rt:d  colour  inU.tl*U<i<l  lt*« 
southern  side, 


246 


MARK<\ND£YA 


distance  of  nine  thousand  Yofanas  from  each  other,  from 
east  to  west,  and  south  to  north ;  and  are  situate  on  all  sides 
of  Meru  in  the  Barsha  called  Il&brita  (26—27).  Those 
Jaman  or  Jumbu  fruits  that  grow  in  the  GaodhamUdana  moun- 
tain, of  the  size  of  the  body  of  an  elephant,  fall  on  the  top 
of  the  mountain  (28).  From  the  melting  of  those  fruits 
arise  the  river  known  by  the  name  of  Jambu,  where  is  pro- 
duced the  gold  called  JambunSda  (29).  She  (this  river) 
having  encircled  the  Meru  enters  again  into  its  own  source, 
and  the  waters  of  it  are  drunk,  Oh  thou  tiger  among  the 
twice-born  persons,  by  the  people  of  those  regions  (30). 
Vishnu  exists  in  the  BhadrSshwa  as  Ashwasirft,  In  Bhirata  as 
the  tortoise,  in  KetumSla  as  the  boar,  and  in  the  next 
Barsha  U§brtiha  as  fish  (31).  In  these  four  Barshas  objects 
that  defeat  the  evil  influences  of  stars  are  arranged  according 
to  the  arrangement  of  the  stars.  (32). 


"00" 


C  H  A  Is  T  E  R    L  Y  . 


M, 


LARKANDEYA  said:— In  the  four  mountains  commen- 
cing with  MandHra;  Oh  thou  most  excellent  among  twice-born 
persons,  the  gardens  that  are  four  in  number,  and  heat 

of  them  with  attention  (i).    On  the         is  the  garden  named 
.Citaitraratha,  on  the  south  the  garden  Nandan,  on  the 
peak  is  the  garden  called   Baibhr&ja  cm  the  northern 

mountain  is  the  garden  cal'ed  S&bitra  (2),  The  Arunoda 
is  on  lire  east,  and  the  Mftnasa  on  the  south,  Shttoda,  'on  the 
west  of  Meru  and  similarly  Mahlbhadra  on  the  noith  (3). 


\  i 

\ 


MARKANDEYA  PURANAlf  24*} 

Sitarta,    Cbakramunja,    Kulira,   and  then  Sukankaban,    Mani 
shaila,     then    Brishaban,    Mahanila,     the    mountain    Bhaba, 
Sabindu,    Mandara,  Benu,  Timasa,    Nishadha  likewise  Deba^ 
shaila— the ^  great   mountain  to  the  east  of  Mandara,  Trikuta, 
ShikharSdri,  Kalinga,  and  then  Patangaka,  Ruchaka,  Sanuman 
mountain,  then  Tamraka  and  Bishakhaban,  Shetodara,  Samula 
Basudhara,      Ratuaban,     Ekasringa     Mahashaila,   Rajashaila* 
Pipataka,  Panchashaila,  then  Kailksha,  and  the  most  superior 
among  mountains  Himabat   these  mountains  are  said     to    b?^ 
situate  on  the  right   (or  southern)   side  of  the  mountain  Meru 
(4 — 8).     Suraksha,  Shishiraskha,  Baidurya,    similarly  Pingala, 
Pinjara,     and    then     Mahabhadra,    Surasa,    Kapila,    Madhu* 
Anjana,  Kukkuta.  Krishna,  and  the  best  of  mountains  Pctndura ; 
and  the  mount  Sahasrashikhara,   P&ripatra,    with    SringabSny 
are   similarly    situate    on    the   west   of    Meru,    and    Biskama 
is  similarly   situate  on  the    other  side    of    the  west  /.  e.    the 
eastern    side,    of  Meru    (9— -ii)»     Hear  of    the  other  moun- 
tains  to   the    north,     Sankhakuta,     then    Brishabha  likewise 
the   mountain   Hansankbha,   similarly  the  mount  Kapilendra, 
and  SinumHn,  and  Nila,  Swarnasringi,  Shatasring?,  Puspaka, 
and  the   Meghaparbata;    BirajSksha,   the    mountain    Badlha, 
Mayura, — these    are   the   mountains   to  the   south   of   Meru, 
The  valleys   of   these   mountains   are   exceedingly  charming 
(12 — 14),     They  are  adorned    with   gardens,  and   lakes  and 
pure    water;    in    them    are   born    men  of  virtuous  deeds  (15). 
These  are  as  heaven  on  earth,    more   meritorious   than    even 
heaven    itself.     In  them   there  is  no  acquisition  of  fresh  virtue 
or  sin  (16).     In  them,  it  is  said,  that  even  the  gods   enjoy  the 
fruits  of  their  righteous  deeds.     0  thou  most  excellent  among 
the  twice-born,  towards  the  close  and  beginning  of  the  winter, 
in  these  mountains,  are  formed  the  great  and  beautiful  habita- 
tions   of    Bidyadharas,    and    Yakshas    and     Kinnaras,    and 
Nagas,    and    Rakshasas,    and  gods,  and    of  the    Gandharvas 
(17 — 18),     They  are  highly   pure,  and  have    ple?tsurej»arden& 
attached    to    them    that    are    pleasing    to    the    mind,- — and 


248 


MARKXNDEYA    PUJUNAW. 


.similarly  there  are  in  them  lakes  pleasing  to  the  mind,  and  of 
which  the  breeze  is  pleasant  in  all  seasons  (19).  In  these 
there  never  arises  any  uneasiness  or  want  of  satisfaction 
among  men.  This  is  the  selfsame  mundane  lotus,  described 
by  me,  of  four  leaves  ;  Bhadrabhwa  and  Bharata  etc  these  are 
its  leaves  on  the  four  sides.  Tuat  region  towards  the  south, 
called  Bhkrata  which  has  bet  n  described  by  me,  is  the  place 
bf  merit  and  demerit  (Karmabhumf)  in  no  other  place  are  the 
fruits  of  Karma}  enjoyed ;  in  it  are  all  laws  established.  For 
this  reason  are  heaven,  and  the  fruits  of  merit,  and  all  births, 
human  or  hellish,  and  those  of  birds  or  of  any  othtr  animals, 
attained  here  only  by  men  (20 — -23). 


CHAPTER    LVI, 


1  HAT  foot  of  Narayana  which  is  the  sure  refuge  of 
Brahma,  the  cause  of  this  fleeting  world,  the  goddess  of 
Ganga,  who  flows  in  three  currents,  proceeded  from  that  (i). 
Having  entered  into  the  source  of  nectar  and  the  stay  of  the 
waters;  (the  moon)  and  from  there,  having  been  purified,  and 
attaining  powers  for  the  purification  of  others  through  coming 
into  relation  with  the  rays  of  the  sun,  she  fell  on  the  back  of 
the  mount  Meru,  and  from  there  flowed  in  four  channels 
and  fell  in  torrents  obstructed  by  the  ends  of  the  mountains 
Meru  and  Kuta  (2).  With  her  waters  spread  on  all  sides 
without  any  support,  she  fell  at  the  feet  of  the  mountains 
Mandara  and  others,  and  her  waters  were  divided  equally 
(4).  The  waters  fell  in  four  currents,  on  the  head  of  four 
different  mountains,  the  eastern  current  well  noted  for  its 


MAkKANDEYA   PURANAM. 


341) 


w«nt  to  the  garden  of  Chitraratha  (5).  An<*  having  deluged 
it,  it  went  to  the  lake  Barunoda  and  from  there  to  the  moun- 
tain ShitHnta,  and  thence  gradually  io  other  mountain*  (6). 
And  having  descended  to  the  earth,  from  mount 
Bhaclrashwa  it  went  (and  IV11)  into  the  ocean*  Similarly  that 
current,  of  the  name  of  Alakamnndft,  having  gone  to  th* 
Gandhamadana  in  the  south,  and  the  garden  at  the  foot  of 
the  Mem,™ Nandana,  that  which  plms^n  the  gods,  and 
having  by  great  force  deluged  the  lake  Mfinasa,  and  having 
similarly  gone  to  the  peak  of  the  Prince  of  mountain*,  and 
from  there  to  all  the  mountains  that,  rise  in  the  south,  mid 
having  flooded  them,  found  the  great,  mountain  Himagiri. 
There  Shambhu  held  hrr,  and  he  vvlmsr  <»usu;it  is  the*  Inill 
(*'.*.,  Shiva)  would  not  release  her  {7— inl.  The  lord 
having  been  worshipped  by  Bhagtratha,  bv  rwan*  of  fasts 
and  praises,  released  her,  Kt-hs-ised  from  thrrt*  by  Shiva  llit* 
flooding  great  river,  in  seven  ohannHa  e*nt.rrr<l  ihf  south- 
ern ocean  ;  and  also  entered  the  enKtf*rn  in  thrn* 
and  following  the  car  of  Flhaglnithji  in  on«  rtirr<*tii 
towards  the  south  (11—12).  Similarly  that  great  riv^r 
the  large  western  foot  of  mount  Meru,  and  from  th**rc  under 
the  name  of  Swarakahu  w«-nt  to  the  motintiitn 
(13).  From  there  the  great  river  having  flooded  the 
Shitocla,  having  found  thfc  mountain  Swnrakslui  went  to 
mount  Trikuta  (14),  From  there  gradually  falling  on  thfi 
top  of  the  mountains  and  finding  Ketumftla,  entered  into 
the  ocean  called  Lavana  (15),  Similarly  having  gone  to  tit* 
Suparsbwa,  at  the  foot  of  the  mount  Mt*ruf  and  attaining 
there  the  name  of  Soma,  she*  wrnt  to  the  garden  Snbitu, 
Having  purified  that  »h«  found  next  tht*  kke  Mahabhadra,  from 
there  the  great  river  went  to  Shankhakuta  (ifi— 17),  From 
there  having  one  after  another  found  tin*  mountains  Hrishahha 
and  others,  and  having  {looclrd  the  northern  Kuril  rwmtry, 
she  found  the  great  ocean  (iK),  ()  them  bull  ;imong  twice- 
born  persons,  thus  is  the  story  of  tin*  (i.-mgf.*  rclaird  In  yo« 


2  5° 


MARKANDEYA   PURANAM, 


by    me,    from  her   entering   into  the  Jambudwipa,  as  also  the 
Barshas  in  due  form  (19).     In  all  those  Barshas    commencing 
with   that  called  Kimpurusha  live  creatures,  full  of  happiness, 
free    from    fear,  devoid  of  all  inequalities    of  greater   or   less 
(20).    In  all  these  nine  Barshas  there  are,  in  each,  seven  moun- 
tains, called  the  Kula  mountains,  and  in  each  there  are    rivers 
flowing   from  these  mountains  (21),     In  the  eight  Barshas,  O 
thou  most  excellent  among  the  twice-born    persons,  commen- 
cing  with  that  called  the  Kimpurusha,  the    waters    flow    from 
owl  of  the  womb   of  the  earth  ;  in    Bhfirata,   however,   water 
is   obtained    from  the  clouds  (22),     In  these  eight  Barshas  the 
attainment    of    people's   objects    are    of    six    kinds,    namely, 
those  that  are  called  Bdrk$ht\    StC(ibk(it>iki\  Deshytij  Toyoftha 
Mdnasi,  and  Karma/a  (23).      The  attainment  of  objects  from 
divine   trees   that    fulfil    people's  desires,   is  called    B&rkshi* 
and   that   which  fulfils   itself   is   called  A^£M/W/*/-~natura! 
l$iMhi ;  and  that  which  is  due  to  the   virtue  of  any   peculiar 
'dbdhtry   is  Deshya  ;  and  that    which   is   attained  through  the 
subtility  of  the  waters  is  Tfyottha  Siddhi\  and  that  which  arises 
from   meditation   is   called  M itnasi  Sitttlhi,  while   that  whidt 
rssults  from  works  of  divine  worship  is  the  Karmaja  Siddhi 
'(24—25).     Besides,  in  these  Barshas  there  arc  neither  mental 
t>ain  nor  disease,  nor  thfc  conditions    of    the    Yugas^   and    no 
'wbrks  giving  rise  to  merit  and  demerit  j  nones  of  these  are  in 
these  Barshas,  0  thou  most  excellent  lii&hmana  (26), 


CHAP  T  E  U   L V  1 1 . 


•  JA.RAUSTUKI  said:— ()  Reverecl  One,  you  have  in  detail 
''described  to  me  the  Jambudvvipa.  Thin  has  been  related  by  the 
'revered  one  that  leaving  llhirala,  actions  that  produce 


from  here  that  men  attain  heaven  and  salvation,  both  tempo- 
rary and  final ;  and  in  no  other  place  on  earth  are  works 
assigned  to  men  ;  therefore  0  Brahman,  describe  this  Bhkrata 
to  me  fully  :— what  are  its  divisions  and  what  its  limits,  as 
also  its  exact  position,  and  0  thou  tiger  among  the  twice-born, 
tell  me  also  what  are  its  mountains  (i — 4), 

MARKANDEYA  said  :— Of  this  Bhirata  there  are  nine  divi- 
sions, of  which  hear  from  me  with  attention.  They  are  to  be 
known  as  existing  between  oceans,  and  unapproachable  from 
one  another  (5).  Indradwipa,  Kasheruman,  Stamrabarna. 
Gabh  istiman,  N&gadvvipa,  likewise  Saumya,  Gandharba, 
Barium,  and  of  them  the  ninth  is  this  island  surrounded  by 
the  ocean.  This  island  is  one  thousand  yofana  in  extent 
from  south  to  north  (6  —  7).  Of  that  country,  to  the  east  are 
tfhe  habitations  of  the  Kirata  people,  and  to  the  west  He 
those  of  the  Yubanas ;  while  within  it  live  Br£hmans, 
Kshetriyas,  Baishyas  and  Sluulras,  O  thou  twice-born 
one !  (8),  They  are  purified  by  the  performance  of  sacri- 
fices and  daily  worships,  and  by  trade  and  other  works ;  and 
their  conduct  is  also  regulated  by  these  works  (9) ;  and  the 
attainment  of  heaven  or  of  earthly  good,  of  merit  or  de* 
merit  is  also  due  to  these  works.  The  seven  Kul£chalas 
here  are  the  Mahendra,  the  Malaya,  the  Sahya,  the  SuktimS.n, 
the  mount  Riksha,  the  Vindya  amd  the  Paripatra  (10).  Near 
them  are  another  thousand  mountains  (ci).  They  are  of 
great  extension  and  height,  and  their  tablelands  are  large 
and  pleasant  Their  names  are  Kol^hala,  BalbhrfLja, 
Mandara,  the  mount  Dardura,  B&taswana,  Buidyuta, 
MainSka,  Swarasa,  Tungaprastha,  Nigagiri,  Rochana,  and  the 
mount  P$,ndar&,  Puspa,  the  mount  Dujjayanta,  Raibata,  and 
Arbuda,  Rishyamukkha,  Sagomanta,  the  mount  Kuta, 
Kritasmara,  and  the  mount  Sri,  and  Kora,  and  hundreds 
of  other  mountains;  and  on  them  are  interspersed  habi- 
tations divided  among  the  Aryan  and  the  Mlechchas  (12—15)* 


which  are  drunk  by  them — namely  the  Ganges,  the  Saraswati, 
the  Indus,  and  likewise  others,  the  Chandrabh5«;§,  (the  ChenSb) 
and  the  Jamuna,  and  the  Shatadru,  the  Bitasta,  (the  Jhclum), 
the  Irabti,  (the  Ravi),  the  Kuhu,  the  Gomali,  the  Dhutap&pa, 
and  the  Bahuda  and  the  Drishadbati,  the  BipSsha,  (the  BewS), 
the  Debika,  the  Raukshu,  the  Nirschira,  the  Gandaki, 
the  Kaushiki,  the  Apaga,  all  these,  O  Brahman,  that  have 
proceeded  from  the  foot  of  the  Himalayan  (16 — 18).  The 
Bedasmriti,  the  Bedabati,  the  Britraghni,  the  Sindhura,  the 
Benwa,  the  Sanandant,  the  Sadaaira,  and  likewise  the  Mahi, 
the  Para,  the  Charmanwati,  the  Tapi,  the  Bidisha,  and  also 
the  Betrabali,  and  likewise  the  ShiprFi,  and  the  Abarni,— - • 
all  these  are  said  to  be  dependents  of  the  mount  PftripHtra 
(19 — 20).  The  Sone,  the  Mahanada,  the  Nurnuida,  tie 
Suratha,  and  the  Adrij§,  the  Mandlkini,  the  DashJirna,  and 
similarly  another  the  ChitrakutS,  the  Chitrotp.ilfi,  with  the 
Tamasa,  the  KaramodS,  the  PishSLchiktl,  similarly  others,  the 
Pippali,  the  Srini,  the  Bipashfi,  and  the  river  Bajjulii,  the 
SumerujS.,  the  Shukimati,  the  Shakuli,  and  the  Tridiba,  and  the 
Akramu,  and  likewise  many  others  of  strong  current  have  risen 
from  the  foot  of  mount  Sknndha,  (another  reading,  the  mount 
Riksha)  (21—23),  The  ShiprA,  the  Payoshni,  the  NirbindhyS 
the  TSpi  with  the  NishadhSibati,  the  Benwa,  the  JBaitarani, 
and  also  the  SinibSli,  the  Kumudbati,  the  Korotaya,  the 
Mahagauri,  the  Durga,  and  likewise  the  Antashirft,— all  these 
rivers  of  pure  water,  and  beautiful  have  proceeded  from  the 
foot  of  the  Vindya  mountains  (24—25).  The  God&bari, 
the  BhimarathS,  similarly  another  the  Krishnabenwa,  the 
Tungabhadri,  the  SupraySga,  the  Bfthyft,  the  Klberi,  and 
likewise  the  Apaga,  all  these  excellent  rivers  have  also  their 
sources  at  the  foot  of  the  Vindhya  range.  The  Kritamlll,  the 
Timraparni,  the  Puslipaja,  with  the  Utpallbati,  these  rivers 
of  coolitig  waters  have  proceeded  from  the  mount  Malaya. 
The  Pitrikutya,  Sonaakulya,  RishikulyS,  the  Ikshuki  aud  that 


They    are 
the   ocean  ; 
all  said   to 
there   are, 


WHICH   ii>   uic    JLliuiUdj    i.  iiv:    jL*aii££isumiit    uuv*     *^«»,*i.  ->««»»»«*»    »."  ....    „.  .  - 

known  to  have  taken  their  rise  from  the  mountain  M«thcn<lra. 
The  RishikulyS,  the  KumSri,  the  Mandaga,  of 
current,  the  KiipS,  (second  reading,  the  Krisha)  the  Fiillslitiii 
are  known  to  have  risen  from  the  mountain  Shukttittftt. 
all  sacred  rivers  like  tlu;  Ganges,  and  flow  into 
they  are  all  mothers  of  the  world,  and  are 
possess  the  power  of  taking  a  way  shi*.  And 
O  most  excellent  among  twice-born  p^racim, 
other  thousands  of  small  rivers  (26—31),  those  that  flk*w  only 
during  the  rainy  season,  as  well  as  those  that  flow 
all  seasons.  Matsya,  Aswakuta,  Kulya,  Kwtlala, 
Koshala,  and  Atharha,  and  Kalinjya,  Malaka  with  Btika,  me 
generally  spoken  of  as  the  provinces  of  the*  !Vf;i«Ihy;ulr?*h;i 
or  central  division  (32—33).  That  province  whirli  is  siht;tU;ti 
on  the  north  of  mount  Sfihya,  wh«*rr  tlu*  rivrr  (Ju«lAh;u-i  flowfi, 
that  is  the  most  pleasant:  country  in  nil  the  rarih  (,VO«  Tim 
pleasant  city,  Gobardhana^  of  the;  high-stniteii  Uh!Vr)»;tt»;i»  itnil 
Balhika,  Biltadhftna,  Abhira,K-ilatoyakatA|>;iratita,SutlrAtl*at)4» 
ba,  Charmakhandikl,  (Mndhar,  Yabann,  Siiicifitt.t 
Madraka,  Satadruja,  Kaltnga,  Plrnda,  Illrnbhiiihika, 
Bahubhadra,  Kaikeya,  Dagham8Lliktt,-~ali  the  colotii^n  of 

Kshetriyas,  as  also  of  Vaishya*  and  Sudrns  ;—  Knnib»jii»  liiitl 
Darada,  Barbara,  Harshabardhatn,  China,  and  Khara»  HAitula 
peopled  by  men  ;  and  Atreya,  Bhftradvaja,  E>ushka>nl 
Kasheruka,  Lampaka,  Shulakftra,  Chulika,  with  the  J»4giifJitt 
Aupadha,  Anibhadra,  belonging  to  the  tribes  of  Kinitiw  j— 
T&masai  Han.sabhS.rga,  Kashmira,  Tungana,  Shulik^!  Kuliak**t9 
Jarna,and  likewise  Darba  (35—41).  Th^»«  are  the  province*  cif 
the  north,  hear  from  me  of  the  countries  to  the  «as*t.  Aclltrlrabt 
Mudakara,  Antargirya,  Uahirgirya,  likewise  Fnibangnji.itigryrt, 
Mfinada,  Manabartika,  Brahmottaryn,  Prabijaya,  Bltlr|**iti*tf 
Jneyamallaka  Prlgjyotisha,  Madra,  Bi<!rl»a,  Tamutlipuk*, 
Malla,  Magadha-Gomanta,—  these  are  known  tw  hr  ttic 
eastern  provinces  (42—44),  Then  there  ait-  other 


MaRKANDEYA    PURANAM. 


inhabited   by  the  people    of  the    Deccan  :~~-rPuixdra,    Kerala 
and    likewise,      Golangula,     Shailusha,     Mushika,     Kusuma, 
Basaka,  Maharastra,  Mahishaka,  Kalinga,  all  these  and  Avira, 
with     Baishikya,     and     Adakya,      and     Shabara,     Punlinda, 
Btindhya.      Mauleya,     Bidarbha,     with    Dandaka,      Paurika, 
Maulika,  and   Ashmaka,   Bhogabardhana,    Nashika,  Kuntala, 
Andhra,  Udbhida,  B^nadaraka ;  these  are  the  provinces  of  the 
southern  countries.     Hear    of  the  western  countries  from  me. 
They    are   Suryar-aka,    Kalibala,     Durga,    Anikata,    Pulinda, 
Siunpiina,  Rupapa  with  5wapada,like\vise  Kurmuina,Katakshara, 
Nasikyaba,  s^ud  others  that  are  on  the  north  of  the  Narmada  ; 
Bhjrukaccha,  Samaheya   with  S&raswata,    Kashmir,  Surastra, 
Abanti   with    Arbuda— rthese   are   all   the    western  provinces. 
of      the    provinces    on     the*,      Vindyarange    (45—52), 
KarosUa,  Kerala  vjrith  Utkala,  Uttamarna,  Dasharna, 
Kiskindhaka,  Toshala,  Koshala,  as  well  as  Tripura, 
;  likewise  Biclisha,  Tumbura  and    Stumbula,    Pataba,    with 
Annaja,    Tushtikara,  Birohotra,     Abanti    all    these 
^r$  on  the   back   of  the  Vindya  hills  (53—55).     I 
relate   to   you    the    mountainous    countries;  #/#-— 
a,  Hansamarga  Kuraba,  Gurguna,  Khasha,  Kiinta,    Pr|- 
Urn,a,    Darba,,   Sakritraka,   Trigartha,    Malaba,    wit(i 
^-n.d  Tatuasa.     In   these   places  the  Yugas>  Treta  &c, 
fcl|e  \a,ws   o.f  these    are    well   established,      This   is   the 
i,  which  has  countries   on  all    Its    four    quarters 
(§677-5?),     la   the   south,   the   west,    and  the  east  of  it  i^  the 
Qceap,  wjiile  the  Himalaya  stands  to  the  north  of  it  like 
string  of    a   bow  (59).      This   is  that  BhSlratabarsha,    O 
Excellent  among  twiceborn   persons,    which   contain^ 
se^4  of    ail  that   exist.      It  is   here,   O   Brahman,   that 
According  to    the    fruits   of  people's    action     the    state    of 
of   the   lord   of  the   immortals,    of  the   gods,   the 
of  Marutsi   similarly,   and   likewise   the   births  of  deer, 
Apsartsand  of  all  reptiles,  aqd  that  of  the  inanimate 
^  fire  #Uinabie,      T^is  is  the  field  of  Karma    such    as 


MARKANDEYA 


255 


fexists  nowhere  else.  Oh  them  wise  am'ortg  Brlhma^s,  it  is 
the  heart's  desire  even  of  the  gods  to  be  deprived  of  theif 
state  as  gods  to  come  to  earth  as  men  (born  iti  Bfolrata* 
barsha).  Man  here  does  that  which  even  the  gods  and  the 
Asuras  are  not  able  to  do.  People  here  are  bound  by  the 
chains  of  Karma,  and  are  anxious  to  finish  that  Karma ;  they 
do  no  works  moved  by  the  least  happiness  (60 — -64). 


CHAPTER    LIIL 


K, 


.RAUSUJKi  said  ;  — O  revered  one,  by  thee  has  Bharata 
been  duly  described  to  me  ;  including  the  fakes,  the  moun- 
tains, the  provinces  as  well  as  those  that  inhabit  them  (i). 
But  I  am  exceedingly  eager  to  hear  of  the  position  of  Hati 
who  has  been  described  by  thee  as  living  in  BMrata  as  *a 
tortoise  (2).  Hoiv  that  bright  one,  the  oppressor  of  the 
Asttra— i.  e.  Bishnu,  exist  in  the  form  of  tortoise,  and  from 
that  how  are  peoples'  merits  and  demerit  revealed,  tell  me  ail 
that  in  detail,  from  begining  to  end  (3), 

M^wKANDEY'v  said  :• — The  Possessor  of  the  six  qualities 
and  powers  called  Bhagas,  the  bright  one,  of  the  form  of 
tortoise,  exists  with  his  face  towards  the  east,  holding  this 
Bhlrata,  divided  into  nine  parts  (4),  On  all  sides  of  him  are 
stationed,  in  nine  quarters,  nine  stars  ;  and  the  countries  that 
are  ruled  by  them,  hear  of  them,  O  most  superior  among  twice 
born  persons,  with  attention  from  me,  in  due  manner  (5}. 
Vedamantra,  Bimandahya  Shalmanipi,  Shaka,  Ujjihana,  like- 
wise Batsa,  Ghosha,  Sankya,  similarly  Khasha,  S^raswafca, 
Matsya,  Shurasena  with  Mathura,  Dharmlranya  Jyotishika, 
Gauragriba,  Cludashmaka,  Udbchaka  with  Pi.nchala,  Sanketa, 


55 


MARKANDEYA   PURANAM. 


Kankamaruta,  Kalakoti  with  Pashanda,  and  the  province  of 
the  inhabitants  of  Paripatra,  Kapingala,  Kururbahya  and  simi- 
larly Udumbara,  and  G^jabhaya  these  are  situate  in  the 
middle  of  the  tortoise  that  live  in  the  water  (6— g).  And  the 
three  stars  Kirtika,  Rohin,  and  Saumya,  are  the  workers  of 
good  and  evil  among  these  inhabitants  of  the  central  portion 
(of  the  tortoise)  (10  .  Brishaclhvaja,  An j ana,  Jambuakhya,  Mana* 
bachala,  Shupakarna,  Byaghramukha,  Kharmaka,  Karbata- 
shana,  and  likewise,  Chandreswara,  Khasha,  Magadha,  Giri, 
Mithila,  Pundra,  Badanadantura,  Pragjyotisha  with  Lohita 
Samudra,  Purushadaka,  Purnatkati,  EJhadragour,  likewise  Oh 
thou  twiceborn  om;,  Udayagiri,  Kashaya,  Mekhala,  Mushta, 
Tamralipta,  Ekapaclapa,  BardhamSna,  Koshala,  are  all  situate 
in  the  mouth  of  the  tortoise  (l  1—14).  And  the  three  star?, 
Raudra,  Punarbashn  and  Pushy  a  are  stationed  at  this  mouth, 
Oh  Kraushtuku,  hear  me,  I  shall  tell  you  of  the  countries  that 
lie  on  the  south  feet  of  the  tortoise.  Kalinga,  Banga,  Jatliaru, 
Koshala,  Mrishika  likewise,  Chedi,  Urdhakarna,  and  the  in- 
habitants of  Matsya  &c.,  on  the  Vindyarange,  the  people  of 
Bidbarbha,  N§rikela,  Dharmadwipa,  similarly  Alika,  Byaghra- 
griba,  Mahagriba,  of  Tripura,  and  ShmasrudhSiri,  of  Kiakindllr 
liernkuta,  Nishadha  and  of  Katakasthala,  DashSrna,  Harika 
and  the  naked  people  of  Bishada,  and  Kakula  and  Alaka  and 
similarly  of  Panashabara  exist  in  the  .south  east  foot  of  the  tor- 
toise. Asbleshi,  likewise  the  star  cnllrd  the  Pitri,  as  well 
as  the  First  Falguni,  these  three  exist  holding  on  to  the  south- 
eastern foot.  Lanka,  Kalajina,  Shaulika,  and  likewise  the 
people  of  Nikata,  and  those  that  live  in  the  mountains 
Mohendra,  Malaya,  and  Durdara,  and  these  that  live  in  the 
forest  Karkotaka,  and  the  people  of  Bhrigukacca  with  those 
of  Konkan,  all  these  and  similarly  the  people  of  Abhira  and 
tbp»?,e  living  on  the  banks  of  the  river  Benwa,  the  people  of 
Abauti,  Dasapara,  and  likewise  the  inhabitants  of  Akanir 
the  Maharattas  .with  the  people  of  Karnata,  Gonarda,  and 
Chitrakuta,  Chola  and  those  of  Kolagiri,  Krawuchadwipa  and 


257 


of  the  mounts  Shankha,  Sukti  and  Baiduryya,  and  similarly  the 
people  of  B£richar£,  and  of  Kol  and  Charmapatta,  the  people 
of  GandhavUhya,  and  Para  and  those  that  inhabit  the  islands 
KrishnS, ;  those  people  that  inhabit  the  mountains  Sarya  and 
Kumada  and  also  those  of  Aukhavana,  with  those  of  Pishika, 
and  those  that  belong  to  Karmanayaka, those  of  southern  Kuru- 
sha,  and  those  of  the  hermitage  of  Rishika,  those  of  Rishabhat, 
and  of  Singhala  (Ceylon)  and  the  inhabitants  of  KanchI 
and  of  Tilanga,  Eunjara  and  those  people  that  inhabit 
Darikaccha,  and  Tamraparni  likewise  Kukshi,  these  all  live 
on  the  southern  portion  of  the  tortoise  (15 — 28).  The  Uttara 
Falguni,  Hasta  and  Chitra,  0  thou  twice-born  one,  thesa 
three  stars  reside  in  the  southern  belly  of  the  tortoise.  Siniilar* 
ly  the  people  of  Bapyaplda  and  Karnboja,  of  Palhaba,  and 
likewise  of  BadavSmukha  as  those  of  Sindh,  and  Sauvira 
with  the  people  of  Anarta  and  Banitamukha.  The  people 
of  Drabana,  those  of  Sargiga,  those  of  Sudra,  and  the 
savage  people  of  Krlnapreyadha,  the  Kiratas,  the  Paradas, 
those  of  Pandru  likewise  those  of  PHrashaba  and  Kala,  those : 
of  Dhurtaka  and  Hemagiri,  those  of  Sindbj  'Kalaka,  attd' 
Raivata,  and  those  of  Surastra,  and  Darad**  and  Dravida  atid... 
of  Maharnavaj  these  habitations  •  are.situate:'0:;n  -the  other  oo-e' : 
of  the  two  southern  feet  of  the  torfcolse.  The  stars  Slti 
BishS-kha,  and  Mactin,  these  three  (are  the  workers  of  their 
good  and  evil)  (29^ — 33).  Manimegha,  Kshuradri,  Khanjana 
and  likewise  Astagiri,  the  western  Haihaya,  SantifcaL 
Biprashasthaka,  Konkan,  Panchanadaka,  Baman  and  likewise 
Abara,Taraksbara,  Angataka,  Sarkar,  Shabnabeshmaka,  Guru-  ' 
swara,  Falgunaka  Benumabi — those  inhabiting  these  places, 
likewise  those  that  live  in  Falguluka,  Ghora,  Gurubha,  and 
Kala  and  those  of  Ekekshana,  Bajikesha,  Dergagriba,  with 
those  of  Chuleka,  and  Aswakesha,  all  these  people  live  in  the 
tail  of  the  tortoise.  Aiadra,  Mulaand  likewise  Ashada,  these 
are  the  three  stars  (that  rule  over  their  destinies)-  The  people 
of  Mandabya,  and  Chandakhara,  and  Ashrnaka,  and  Lalan% 
33 


and  Balika  and  Nrisimha,  and  Benumati  and  others  likewise 
of  Balabasta  and  similarly  those  of  Dharmabadna,  and  Afuka, 
ind  the  people  that  live  in  Crukarma,  these  people  live  on 
the  side  of  the  left  feet  of  the  tortoise  ;  where  the  three  stars 
Ashada,  Sraban  and  Ghanishta  are  stationed.  Kailash, 
Hiroabari  and  Dhanusbntati,  and  likewise  Basuman,  and  the 
people  of  Krauncha,  and  of  Kurubaka,  and  Kshodrabina  and 
Rasalaya,  With  those  of  Kaikeya,  and  Bhogaprasta,  with  those 
ok  Yamana  and  '  Antardwipa,  Trigartta^  Agnija  with  the  In-* 
habitants  of  Ardana,  similarly  the  people  of  Asbwamukha^ 
Prapta  and  of  Chibida  who  wear  long  hairs,  those  of  Dasaraka 
and  Batadharia,  and  Shabadhana ;  those  of  Fushkala,  and  the 
inferior  Kairata  similarly  those  that  live  in  Takshashila; 
those  bi  Ambala,  Malabaj  Meidra,  Benuka,  with  those  of 
BMantika,  those  of  Pingata.'Mihakalapa,  Hana,  and  Kuhalaka, 
those  of  Mandabya,  and  Bhutiyubaka,  Saptaka  and  Hema- 
taraka;  those  of  Yoshamati  with  those  of  Glftdltara  with 
those  whose  refuge  is  Svarasagara,  those  of  Yaudeya  and 
Dasannieya  and  Rajanya  and  those  of  Shyamaka,  as 
well  as  those  of  Ksheraadhurta, — all  these  live  in  the  left 
belly  of  the  tortoise  (34—47).  Here  the  star  is  Barunar 
likewise  the  two  Praustapada.  The  kingdom  of  the  Kinnaras? 
Pashppila,  with  that  of  Kichaka,  and  that  of  Kashmir!  and 
likewise  the  people  of  Abhisiara  and  those  of  Daba4a  and  of 
Angana,  and  those  of  Kulata  and  of  Banarafthtra,  and  those 
of  Saurista  and  Brahmapura  and  similarly  those  of  Banabahya 
those  of  Kirata,  and  Kakshikinanda,  and  the  people  of 

Palhaba  and '  Lolaua  and  those  of  Darbada,  and  of  Maraka# 
and  of  Kurata  and  qf  AnadSraka,  and  of  EkapSda  and 
pf  Khasha,  an,d  Ghosha  who  'are  as  faulters  as  the-' 
of  heaven-— similarly  those  of  Hinga  with  the  Yabasasr: 
of  Chiraprabarana,  those  that  Hve  in  Triantrt  and 
of  Pucu|  and  the  Gandfrarbas,  on  most 

amoiig  t^ice-bocEi   petsp^s^  these  live  on  tl>e 


are  the  three  stars    of  this    region  (48-^53).     In    the   rtgI0tis 
mentioned   by   me   the    stars   belonging  to  them  cause,  good  . 
and  evil,  0  thou  excellent  Muni.     In  these  countries.  O  thou 
twice-born   one,   these  stars  in  the  order  related  by  me  cause 
pain   to   them.     While   they  grow  and   gain  all  sorts  of  good 
when  the   stars   are   in    their   proper  places  (54—55).     The 
particular   planet   which    is   the   lord   of  the   pai  ticular   star 
rifling  over  a  country,  of  that  country,  0  thou  superior  among 
Munis,  both  fear  and  happiness  are  caused  by  that  planet  (56)* 
In   each   country,   O  thou  most  excellent  one  among  twice- 
born  persons,  the  evil  or  good,  befall  men  equally,  from  theso 
stars  and  planets  (57).    When   the   natal  stars   of  creatures 
a're   inauspicious,    the   evil   that  befalls  them    is   slight,    and 
similarly  by  the   planets  also  they   are   subjected   to   slight 
pain    (58).      Similarly   when    the  star   is   auspicious   by   the 
•sages  who  know  all  these  things,  it  is  said,   that   by   planets 
in  evil  stations  bat  little 'harm  is  caused  to  men  (59),    When 
the>€vl  sight  of  the  planets  falls  on  the  effects  of  the  virtuous. . 
man,'. -or  .011  their  cattle,   or  on    their  -servants,  or  on  'their  : 
.Mettds,|.;  or- on.  tfaek"  sons,  oron  their  wives  at, their  hoft&ea.; 
there,  is'    Jear'of  ;<svil    (6®)*    Whom  .4h*.  sight.  M  the -evil ; 
planet  falls  on  omefs  •  awfiuself^  iif-jcwse.  of  groat  fear  - 

to  men  of  little  merit  or  those  that  are  given  to  sin, 
while  there  is  no  cause  of  fear  to  the  sinless  (61).  All  » 
the  good  and  evil  arising  from  either  the  locality  or  th© 
quarter  in  which  people  live,  ©r  from  their  kings  or iiora  , 
their  own  selves,  or  from  the  operation  of  the  stars  and  the 
placets',— all  these  men  sufer  or, enjoy  (62).  Their  mutual 
safety  is  caused  by  stars  that  are  not  inauspicious^  and  by 
thjem  when  they  are  inauspicious  is  caused  loss  -of  good, 
O  thou  prince  among  Brlhmans  !  (63).  The  positien,  of  stars 
in  the  particular  parts  of  the  tortoise  as  related  by  me,  is 
common  to  all  the  countries  situate  in  those  parts,  and  so 
ta.  also  the  evil  or  good  caused  by  them  (64),  Therelo«; 


MARIUNDEYA  PURANAM. 


II 


knowing  the  presiding  stars  of  the  country  as  also  the  un- 
favourable influence  of  one's  own  (natal)  stars,  the  wise 
and  the  good  shall  propitiate  them  according  to 
lokabada  (65).  The  desires,  of  the  gods  and  Datyas  that 
fall  on  the  earth  from  the  sky,  are  called  lokabada  (66}. 
The  learned  shall  duly  perform  those  propitiatory  rites  nor 
give  up  the  lokabada  of  those  men  who  perform  these  ;  the 
coming  in  of  evil  is  obstructed,  and  the  good  arises  and  evil 
is  utterly  destroyed,  O  most  excellent  among  twice-born 
persons ;  while  of  those  who  do  not  observe  these,  they  (the 
stars)  destroy  the  senses,  and  also  the  household  properties, 
&c.  Therefore  are  the  wise  given  to  the  performance  of 
propitiatory  rites,  and  are  devoted  to  traditions  similarly  ;  the 
propitiatory  rites  should  be  performed  and  the  lokabada 
observed  whenever  the  stars  are  unpropitious  (67 — 69).  Then 
the  wise  do  not  work  harm,  do  not  fast,  perform  auspicious 
works,  and  pay  homage  to  places  of  sacrifice,  and  perform 
japa  and  homa}  and  likewise  acts  of  charity,  and  bathing 
and  give  up  anger  and  other  passions,  and  ill  will 
towards  all  creatures,  and  practise  good  will  towards  them, 
avoid  bad  words,  and  similarly  harsh  and  unpleasant 
words,  and  the  worship  of  the  stars  ;  these  should  men  do- 
when  suffering  from  evil  stars.  In  this  way,  O  thou  most  excel- 
lent Brahman,  all  evils  are  fully  remedied  in  men  who  thus 
control  and  discipline  themselves.  The  lord,  the  possessor  of 
the  six  high  qualities,  the  Bkagas,  the  spirit  who  is  un- 
approachable by  thought,  Narayana,  who  exists  as  tortoise 
in  Bharata,  and  in  whom  all  is  established,  and  where  the  gods 
are  also  established, — has  all  been  described  by  me  (70 — 74); 
In  this  (tortoise)  the  gods  exist  holding  on  each  to  a  star, 
There  in  the  middle  exist  the  carrier  of  sacrificial  offerings— the 
god  Agni,  and  the  earth,  and,  O  tfiou  twice  born  one,  the  moan 
atid  three  stars  (of  the  signs  of  the  zodiac)  the  Iamb  &o— > exist. 
Id  i^t  middle,  and  the  pairs  &c — exist  in  the  mouth  of  the 
tortoise,  irhile  the  crab  and  the  lion  exist  in  the  south-eastern 


i 

I  '; 


in  the  belly  :  the  balance  and  the  scorpion  exist  on  the  south- 
eastern foot  ;  the  scorpion  exists  on  the  back  with  the  archer ; 
the  archer  and  the  three  stars  commencing  with  the  horse,,, 
exist  on  the  north-eastern  foot,  while  the  tortoise  and  the 
fish,  O  thou  most  superior  among  the  twice  born  persons, 
similarly  exist  in  the  northern  belly  of  this  (tortoise),  while 
the  fish  and  the  lamb  exist  on  the  north-eastern  foot  (75—78). 
In  this  way  are  the  different  regions  of  the  earth  and  in  those 
regions  their  respective  stars,  and  in  those  stars  their  respec- 
tive signs  of  the  zodiac,  and  in  those  signs  their  respective 
planets  stationed.  Therefore  the  evils  arising  from  the  stars 
and  the  planets  are  said  to  be  Deshapida  or  evils  pertaining  to 
particular  regions.  And  on  these  evils  arising  the  injunction 
is  that  people  shall  bathe  and  perform  horn  and  acts  of  charity. 
That  foot  of  Vishnu  which  exists  among  the  planets  is 
BrahmS,  called  even  as  the  N9.r5.yana;  he  is  unthinkable  and 
is  the  cause  and  lord  of  the  world  79—81, 


CHAPTER 


o, 


'H  Muni,  the  Bharata  Barsha  is  duly  described  by  me,- 
The  Satya,  the  Tteta,  the  Dwapara,  and  the  Kali,  these  are 
the  four  Yugas;  and  it  is  here  alone  that  these  Yugas  and 
thorfour  castes  exist,  Oh  thou  twice-born  one  \  Oh  Brahman, 
in  the  four  Yugas,  Satya,  Treta  &c  here  people  lived 
for  four,  three,  two,  and  likewise  one  hundred  years  respective- 
ly. The  Barsha  Bhadrq^hwa  by  name  that  is  situate  to  the 
east  of  Debakuta,  at  the  back  of  the  Prince  of  mouutains,  helir 


MARKANtȣYA  PURANAM 


•of  it  from  me.  In  this  Barsha,  Swetaparna,  and  Nila,  and  the 
most  excellent  among  mountain s,  Shaiblla,  Kamanja,  Pana- 
sMIagra,  these  five  are  the  Kula  mountains  ;  their  offsprings 
there  are  many  others,  small  mountains  (i — 5).  I  ft  them  are 
a  thousand  provinces,  of  various  kinds,  that  appear  like 
flowers,  and  the  tableland  of  tfaese  smaller  mountains  is 
clean  and  auspicious  looking  (6).  Shita,  Shank&bati,  BhaclrH, 
Chakrabarta,  these  and  others  are  the  rivers  in  this  Barsha,— 
they  are  all  of  great  extent,  and  the  carriers  of  great  volumes 
of  cooling  waters.  The  men  in  this  Barsha  are  possessed 
of  the  glarhour  of  pure  gold  and  mother-of-pearl,  associates 
of  tfafe  gods,  righteous,  and  the  length  of  their  life  is  a 
thousand  years.  Among  them  there  is  neither  good  nor  bad, 
all  of  them  look  <m  this  creation  with  an  equal  eye,  and  they 
ate  endowed  with  the  eight  natural  virtues  of  indifference  to 
the  conflicts  of  heat  and  cold  &c-^-There  the  four-armed  god 
Jatiarddana,  exists  as  Asw&shira,  adorned  with  three  eyes,  and 
having  head,  breasts,  the  reproductive  organ,  the  feet  and  the 
hands.  Of  him,  the  lord  of  the  world  is  this  to  be  known  as 
the  property  (6 — -n).  To  the  west  of  it  is  the  Ketumala 
Barsha  5  hear  of  it  from  me.  Bishila,  Kambala,  Krishna, 
Jayanta,  the  mountains  Hari,  Bishoka,  and  Bardham^n,  these 
seven  are  the  Kula  mountains  here.  There  are  a  thousand 
other  mountains  wherein  people  live.  The  Manlaya,  the 
Mahakaya,  the  Shakapota,  the  Karambaki,  the  AngulS,,  and 
others,  hundreds  of  peoples  live  there,  who  drink  the  waters 
of  the  Rangkshu,  the  Sbylma,  the  KambalU,  the  AmogliS, 
theKamini,  and  of  a  thousand  other  great  timers  (12-^-15). 
The  -duration.,  of  human,  life  here  is  the  same  as  in-  the  pre*. 
viotis  Barsha,.  and  Hari,  the  -possessor  .«of  -the  $!x  great- 
qualities,  the  Bhagas,  exists  t-n  the  form  of  the  boar  with  his 
feet,  breast, -back  and  sides,  all  like.ih^  boar, — in  this  Bamfeaf , 
n^kh  has ,  ihrce  stars  .attached  to  .It,  mad  all  these  start  *r« 
p^itibiB*  Thus  -then,  b  tibe  Ketmroila  Ua^ht  describe  tp 
ydct,  Q  »©«i  "exceBeut.Muoi,  by  me  (itf—rij)*  :Nesl{.  I  shall 


fruits  of  honey  and  they  constantly  bear  flowers  and  fruits ; 
and  tfiey  produce  cloth  and  in  their  fruits  are  produced  orna- 
ments; those  trees  are  able  to  fulfil  all  desires,  and  bestow 
the  fruits  of  all  sorts  of  wishes  (iS — ig),  The  earth  is 
made  of  precious  stones  and  metals,  the  air  is  sweet-scented 
and  pleasant  during  all  seasons.  Men,  who  fall  off  from  the 
region  of  the  gods,  are  born  there.  They  are  born  in  paiis  of 
males  and  females,  who  live  for  equal  periods,  and  art 
attached  to  each  other,  even  as  the  Cakrabakas  (20—21), 
The  duration  of  their  life  is  fourteen  and  a  half  thou- 
sand years<  In  that  Barsha  Chaudrak&nta,  and  SuryakawU 
these  two  princes  of  mountains  are  the  KuULcalas  ;•  and  be- 
tween them  the  great  river  Bhadrasoma  flows  on  the  earth 
and  the  current  of  its  waters  is  pure  and  without  any  uncleanr 
tilings.  Similarly  in  the  northern  part  of  this  Barsha  there 
flows  a  thousand  other  rivers.,  some  of  whose  currents  are  ot 
ghe®  and  of.  some  of  milk.  In  that  Barsha  there  are  likewise 
many  lakes  of  curd,  and  many  smaller  mountains  |  and  many 
kitd$  -of  fruits  whose  flavour  ftud  taste  are  like  those  of 
Dec  tor*  art  m  the  forests  «{  that  Barsha,  which  number 

hundred*  thousand*.  Aad  there  Vishnu,  the  possessor 
of  the  six  great  qualities,  the  Bk*ga$9  he  .whose  face  is 
towards  the  east,,  is  of  the  farm  of  fish  (22—26)*  0  then 
most  excellent  among-  Munis,  .there  the  stars  are  nine  in 
number  arranged  in  groups  of  .three,' and  the  quarters  are 
divided  into  nine  parts.  In  the  ocean  (of  this  Barsha), 
island  is  Candradvvipaa&d  another  likewise  Bh&dradwipa 
audL  ttass,  Q.thou  great  Muni,  .are  well-known  as  sacred 
arijonf  .places,  i,n  the  ocean,  .  Tims  is  the  .  Kurubarsha.  des» 
cribel  by  me  to  you,  0  Br&bn&ana*  Hear  from  me  .new  all 
about  th,e  Kimpurusba  and  oth^r 


C  HAPTER    LX. 


I 


shall  presently  describe  to  you,  O  thou  twice-born  one, 
that  which  is  Kimpurusha  Barsha,  where  the  duration  of  the 
life  of  men  with  well-grown  bodies  is  a  ten  thousand  year ; 
where  men  and  likewise  the  women  are  without  disease  and 
without  bereavement*  The  Plaksha  tree  there  is  said  to  be 
as  big  as  in  the  garden  of  the  gods — Nandana.  Those  men 
always  drink  the  juice  of  the  fruit  of  that  tree;  and  the  wo- 
men have  permament  youth,  and  are  possessed  of  the  sweet 
scent  of  the  lotus  (i — 3.)  Next  by  me  will  be  described  the 
Hari  Barsha  which  is  situate  next  to  the  Kimpurusha  Barsha, 
The  men  there  are  born  with  the  glamour  of  gold,~they 
have  all  fallen  off  from  the  region  of  the  gods,  and  are  in 
every  respect  possessed  of  the  beauty  of  the  gods.  In  the 
Haribarsha,  all  men  drink  the  auspicious  juice  of  the  sugar- 
cane. There  old  age  does  not  oppress  people  nor  make  them 
lean  in  any  way  ;  as  long  as  they  live  they  live  free  from 
disease  (4 — 6).  That  which  has  been  described  by  me  as 
Ilabrita,  is  the  Meru  Barsha  j  it  stands  in  the  middle— there 
the  sun  does  not  burn,  nor  do  the  men  there  become  infirm 
and  decrepit ;  there  the  rays  of  th<2  sun  or  the  moon  do  not 
gain  their  own  objects  (they  do  not  give  light)  ;  0or  even  the 
rays  of  the  stars  and  the  planets;  there  the  glow  of  the 
Meru  is  the  most  superior  light  There  men  are  bora  hav- 
ing the  colour  and  brightness  of  the  lotus  and  eyes  like  the 
petals  of  the  lotus  and  the  sweet  scant  of  the  lotus,  and  who 
live  on  the  juice  of  the  Jamfru  fruit  (7 — 9.)  The  dotation' 
of  life  is  thirteen  thousand  years,  in  Ilavrita  which  exists 
like  a  saucer  in  the  body  of  the  Meru.  There  the  Meru  is 
the  great  mountain.  Thus  is  lllvrita  Varsha  described. 


me.  There  too  the  Nyagrodha  tree  is  of  exceeding  height 
and  of  green  leaves,  and  drinking  the  juice  of  the  fruit  of 
this  tree,  so  they  live.  There  the  duration  of  life  is  a  ten 
thousand  years,  and  the  men  enjoy  the  fruits  thereof;  they 
are  distinguished  for  their  affections,  and  are  pure,  and  devoid 
of  old  age  and  bad  smell  (10—13)*  From  that  to  the  North 
is  the  Barsha  called  Hiranmaya,  there  the  river  is  the 
Hiranvati  brightened  by  immense  lotuses.  Men  there  are 
born  of  exceeding  strength  and  full  of  vigour,  and  of  the  forni 
of  Yaksha,  and  possessing  great  energy,  riches,  and  pleasant 
to  look  at  (14—15). 


CHAPTER    LXI. 


K 


said  :•— »0  Msthlmuni,  what'  I  agke'd  ihee 
been  duly  described  by  thee^— -niamely  the' positions  ©f  the 
land  and  the  waters  -And-  likewise :  their  measurements  and 
the  stars ;  and  their  position  and  measure,  and  also  of  the 
three  lokas,  Shu  &c.,  attd  all  the  nether  worlds, — and  like- 
Wise  has  the  Manwantara  of  the  Swrayambhubk  Muni,  beeri 
described  to  me — O  Muni,  I  desire  to  hear  now  of  the  other 
Manwantaras  with  the  masters  of  th6se  Manw&ntaras,  and 
the  gods,  the  Rishis,  and  the  sons  of  the  Manus  and  the 
kings  (1—3). 

MARKANDEYA  said  :— After  that  ManWantar^,  called  the 
Swayamblmba,  which  has  been  described  to  you  by  me,  there 
was  another  Manwantara,  called  the  Sanfisha  Manwantara, 
hear  of  that  from  me  (4).  A  certain  superior  person  among 
the  twice-born  castes  lived  in  the  town  of  Arun^speda,  on  the 
34 


266 


MARKANDEYA   FURAMAN. 


banks  of  the  river  BarunS,  O  BrShman,  who  was  in  beauty 
even  as  the  twins  the  Aswinis  ($)-  He  was  of  a  mild  dls- 
position,  living  by  righteous  occupation  and  learnt  the 
Vedas  and  the  Ved§nga$  In  all  their  entirety,  a  lover  of 
guests,  and  the  shelter  of  persons  coming  to  his  house  after 
night  fall  (6).  But  he  had  this  idea,  "  I  shall  see  the  whole 
world,  which  contains  most  pleasant  forests  and  gardens,  and 
is  adorned  with  many  cities  (7)."  Then  once  upon  a  time 
came  a  guest  to  his  house,  who  knew  of  the  virtues  of  many 
herbs,  and  was  an  expert  in  magical  formulas  (8),  This 
(guest)  having  been  served  by  him  with  a  mincl  purified  by 
reverence,  told  him  of  many  countries,  and  beautiful  cities, 
and  forests,  and  rivers,  sacred  and.  extensive,  and  mountains* 
He  then  being  possessed  with  admiration  addressed  that  most 
superior  among  twice-born  persons  (thus)  (9— to).  "Thou 
must  be  overtaken  by  extreme  fatigue  for  having  i^ert  many 
places,  but  them  art  not  very  old,  nor  hast  thou  gone  very 
far  away  from  youth,  0  thou  twice-born  one,  liow  dost  thou 
in  this  short  period  travel  all  over  this  world  (i  i),1' 

THE  BRAHM/VNA  said  : — <0  Brahman,  by  the  power  "of  a 
herb  sanctified  by  magic  forumlas  with  unobstructed  move- 
ment, I  walk  a  thousand  Yofana  in  half  a  day  (f  j), 

MARKANDEY/V  said  :— Tlnen  that  Brahman  again  to 

him  thus  with  due  respect,  being  possessed  by  unshaken  faith 
in  his  words  (13).    "Grant  me  this   favour,  ()  thou 
of  the  six  great  qualities  the  Bhagas,  of  flu*    power  barn  of 
magic  or  mystic  formulas,     I  have  got  a  very  to 

see  this  world  (14),"    That  Brahman,   of  a  mind, 

to  him   the  feet-salve  and  a  too  influenced  the  quarters 
named  by  him  by  the   power  of  myatic  formulas  with 
care  (15),    Then,  0  thou  mo»t  superior   among  born 

prscws,   that  twice  born   one,  having  covered   his  feet  with 
thai  t  salve,  with  a  view  to  see  it,  went  tt»  the  Himalaya  that 
have  many  springs,— thinking  that  while  I  shall  go  a  thousand 
in  half  a  day  in  the  half  II 


MARKANDEYA  PURANAM. 


267 


(16 — if).  Having  found  the  top  (lit  the  back)  of  the  Himalayas 
without  getting  any  bodily  fatigue  the  twice  born  one  then 
walked  there,  the  top  of  the  mountain  covered  by  snow  (18). 
Then  of  him  thus  walking  the  feet  salve,  produced  by  superior 
herbs  dissolved  by  the  snow,  was  washed  away  (19).  Then 
his  movement  being  made  slow,  he  walking  here  and  there 
saw  many  most  pleasant  table-lands  of  the  Himalaya  moun- 
tain (20).  Seeing  these  table-lands  inhabited  by  Sidhas  and 
Gandharbas,  and  enjoyed  by  the  Kinnaras,  and  which  was 
pleasant  on  account  of  there  being  held  the  play 
grounds  and  promenades  of  the  gods — ,  and  crowded  by 
hundreds  of  heavenly  Apsarlts,  this  person,  most  superior 
among  the  twice  born,  O  Muni,  though  full  of  delight,  was 
not  however  satiated  t(2i — 22).  Some  place  was  pleasant 
because  of  the  falling  of  water  from  some  springs ;  another 
place  was  resounded  by  the  sound  of  the  dancing  peacocks 
(23).  Some  place  wa$  full  of  most  pleasant  looking  Datya- 
hoka,  YastikE  and  other  birds,  and  of  the  notes  of  the  black- 
birds that  run  away  with  the  hearing  of  people  (24),  He, 
foil  of  rapture,  saw  the  great  Mountain  Himalaya  which  is 
fanned  by  wind  scented  by  the  smell  of  flowering  trees  (2§), 
Having  seen  tbfc  great  Mountain  Himalaya^  .this  son  of  the 
twice  born  person,  thought  ?M  shall  ste  it  ag&in/'  and 
turned  his  mind  towards  his  home  (36),  Then  with  his 
feet  salve  dropped  off,  and  with  his  movement  gradually 
becoming  slow,  he  began  to  think,  ''what  is  this  that  has  been 
done  by  me  through  ignorance  (27).  My  salve  has  been 
destroyed,  having  been  dissolved  by  the  waters  of  the  snow, 
en4this  mountain  is  also  very  difficult  to  walk,  and  I  am  come 
here  a  great  way  off  from  my  home  (28),  I  shall,  consequent- 
ly, be  subject  to  loss  of  the  daily  sacrificial  rites  as  the  keeping 
up  of  the  fire  at  the  family  altar ;  what  shall  I  do  here,  in  the 
face  of  this  great  difficulty  (29).  In  this  snperior  mountain, 
crying  this  is  beautiful,  this  is  beautiful,  I  shall  tnever,  with 
my  eye  thus  attached  to  it,  find  satiation  or  satisfaction  in  ,a 


268 


MARKANDEYA  PURANAM 


hundred  years  (30).  From  all  sides  the  songs  of  the  Kinttaras 
attract  the  ear,  and  the  smell  of  flowering  trees  attracts  the 
.  sense  of  the  smell  (31).  Similarly  the  breeze  here  is  pleasant 
to  the  skin,  and  the  friuts  are  full  of  flavour  and  the  lakes,  that 
are  beautiful  to  the  mind,  rob  the  heart  per  force  (32).  Under 
these  circumstance  if  I  can  see  some  jewel  of  a  hermit,  he  will 
Instruct  me  in  the  means  by  which  I  can  go  home  (33)." 

MARKANDEYA  said :— That  Brahman,  thus  thinking,  walk- 
ed  about  on   the   Himalayas,  having   been   exceedingly  dis- 
tracted owing  to  the  loss  of  the   power   of  the   mystic  feet- 
salve  (34).    Baruthini,  the  daughter  of  MauE,  a  most  superior 
Apsara,  possessed  of  great  beauty,   and    possessed  of  the 
eight  qualities,   namely,   kindness,  Sec./  said  to  that  superier 
Mum  thus  walking  on  the  Himalayas  (35)*    Then  seeing  that 
.superior  twice-born   person,    Baruthini,    immediately  being 
moved  by  love,  her  heart   drawn  by  cupid,  began  to  think, 
•   «who  is  this  man,  with  most  beautiful   features?     My  birth 
shall  be  full  of  fruit  if  he  does  not  reject  me*     O   the  sweet* 
.ness  of  the  beauty  of  this  person  1     O  Ungraceful  movement 
of  this  person  f  I  have  seen  gods  and   likewise   Asoras  and 
Siddhas  and  Gandharbas,  and  PannagSs,  but  there  has  not 
been  a  single  one  equal  in  beauty  to  this  one, 

Should  he  be  as  full  of  love  to  me  as  I  am  to  him,  then 
•  shall  I  know  that  I  had  accumulated  a  of  virtue.    If 

he  should  cast  to-day  affectionate  and  loving  on  me, 

.then  what  woman  In  the  three  worlds  Is 
with  the  fruits  of  virtue  than  myself  (36—  4 2).'* 

MARKANDEYA  said  :— That  ethereal  woman!  by 

Cupid,  thus  thinking  showed  herself  of  lovely 

..  (to  the  Brahman).    That  son  of  the  set- 

ing  Baruthini  of  most  superior  her  with 

due  respect,  spoke  words  (43),     "Who  art  thou,  the 

glow  of  whose  face  Is  of  that  of  the  unfolding  lotus,  ?    Whose 
art  thou?1  What  art  for?    I  am  a  Btih* 

who  have  cotne         from  the  city  called 


MAfcKANDEYA  HJRANAM 


269 


(44).  .Dissolved  by  the  waters  of  the  snow  my  feet-salve  has 
been  destroyed,  by  virtue  of  which  I  had  come  here,  O 
thou  whose  eyes  are  like  the  rapturous  Khanjana  bird  (45)." 

BARUTHINI  said :— I  am  .  the  daughter  of  Muleya,  am  the 
possesser  of  the  eight  qualities  of  kindness  &c.,  known  by 
the  name  of 'Baruthini.  I  always  rove  about  this  beautiful 
great  mountain  (46).  Such  am  F;  now,  0  Brahmana,  seeing 
you,  I  have  been  stricken  by  lust.  Order  whatever  you  want, 
that  shall  be  done  by  me,  I  am  subject  to  thy  will  (47). 

THE  BRAHMANA  said  : — O  thou  whose  smile  is  pure, 
tell  me  by  what  means  I  may  get  to  my  home.  O  thou  auspi- 
cious one,  all  my  sacrificial  works  are  being  neglected; 
and  the  non-performance  of  the  daily  and  the  periodical 
sacrifices  is  the  greatest  loss  to  twice-born  persons.  There- 
fore 0  gentle  one,  do  thou  deliver  me  from  the  Himalayas 
(48 — 49).  Living  away  from  their  homes  is  never  permitted 
to  the  Brlhmanas ;  neither  have  I  any  fault,  O  thou  timid  one, 
except  the  curiousity  to  see  strange  countries  (50).  Always 
in  the  house  of  superior  twice-born  persons,  there  Is  the  per* 
•'forittfeace 'of  all  sacrificial  works  $  and  there  is  non-perfor- 
mance (a  loss)  of  both  the  daily  and  the  periodical  '  sacri* 
fices  of  the  BrShman  who  lives  away  from  his  home  (51), 
What  more  shall  I  say,  do,  0  thou  of  good  ttame,  that  by 
which  I  may  see  my  own  home  before  the  setting  of  the 
sun  (52). 

BARUTHINI  said  : — Do  not  say  thus,  O  thou  possesser 
of  the  good  eight  qualities  of  kindness,  &c.  May  that  day 
never  be  to  me  when  leaving  me  thou  shalt  repair  to  thy 
own  house  (53),  O  thou  son  of  a  twice-born  person,  even 
heaven  itself  is  not  more  beautiful  than  this  Himalaya. 
Therefore,  we  live  here  leaving  the  city  of  the  gods  (54)* 
Therefore  0  my  love,  by  roving  about  this  lovely  snow-^ 
peaked  mountain,  with  me,  thou  shalt  not  recollect  thy 
earthly  friends  (55).  I,  who  have  been  subject  to  thee  by 
cupid  and  whose  heart  has  been  robbed  by  thee,  shall  give 


r 

IWARKANDEYA  PURAN'AM 


1 

thee  here  garlands,  and  wearing  apparel  and  ornaments,  and 
food,  and  objects  of  enjoyment,  and  scents  and  annoint- 
meets  (56).  The  music  Vika  and  Vena}  and  songs  of  the 
Kinnaras  that  please  the  mind,  the  breeze  that  delights  the 
limbs,  warm  rice,  and  pure  water  (57)  5  bed  after  thy  mind, 
and  sweet-scented  annointments, — all  these  are  to  be  con- 
stantly had  here,  O  thou  possesser  of  the  eight  good  qualities 
of  kindness,  &c.,  what  more  is  there  in  thy  own  home  (58). 
Lining  here,  old  age  shall  never  be  thine,  this  land  of  the 
inhabitants  of  Tridasha,  the  country  of  the  gods)  is  the  giver 
df  every  thing  that  keeps  up  the  youth  (59).  Thus  saying 
she,  whose  eyes  are  like  lotus, — saying  this,  "O  thou  favour 

roe-" intent   on   enjoying   him,   all   of  a  sudden,    embraced 

him  full  of  love  (60). ; 

THE  BRAHMANA  said  : — 0  thou  vile  one,  touch  me  not, 
go  to  others  who  are  of  thy  class  and  nature.  By  one  art 
thou  sought  for  one  thing,  and  thou  seekest  me  for  another 
tMng.  By  performing  sacrifice  with  sacrificial  offerings 
morning  and  evening  men  go  to  the  eternal  abode  of  bliss. 
O  thou  fool,  all  these  three  worlds  are  established  on  the 
sacrificial  offerings.  Therefore  tell  me  of  that  by  which  I 
may  swiftly  go  to  my  own  house  (6 1 — 62). 

BARUTHINI  said: — Why,  0  Brahmana,  am  I  not  dear  to 
thee?  Is  not  this  mountain  pleasant  ?  Leaving  the  Gandharbas 
and  Kinnaras,  who  can  be  the  object  of  thy  desire.  There 
is  no  doubt  of  it  that  thou,  0  reverend  one,  shalt  go  from 
here.  For  a  little  while  do  thou  enjoy  that  pleasure  with  me 
which  is  difficult  of  attainment  (64). 

THE  BRAHMANA  said  :—The  three  sacrificial  fires,  Garha- 
.patya  and  others  are  the  objects  of  my  desires,  the    place  for 
•.-the   sacrificial   fires  is  most  pleasant  of  all  places  to  me,  and 
tfce  goddess  Bistarani  is  my  love  (65). 

BARUTHINI  said:— O  thou  twice-born  one,   those   that  are 
eight  virtues  of  the  spirit,  of  them  the  first  is  mercy  ;  0 
thoitjobsecyer  of  the  right  law,  why   dost   thou   aot 


MARKANDEYA  PURANAM, 


27* 


that  (mercy)  to  me  (56).  I  am  so  full  of  love  for  thee  that 
forsaken  hy  thee  I  shall  not  live.  This  what  I  say  is  not 
false,  therefore  be  kind  to  me,  O  tbou  the  gladdener  of  thy 
clan  (67). 

THE  BRAHM ANA  said :— If  thou  art  really  full  of  love,  and 
if  thou  dost  not  say  so  to  me  merely  from  courtesy,  then 
explain  to  me  the  means  by  which  I  shall  be  able  to  reach  my 
own  home  (68). 

BARUTHINI  said  :— Thou,  0  revered  one,  shalt  without 
doubt  go  from  here  to  thy  own  home  ;  only  for  a  little  while 
enjoy  with  me  those  pleasures  that  are  difficult  of  attain- 
ment (69).- 

THE  BRAHMANA  said  : — 0  Baruthini,  nothing  is  permitted 
to  the  Bdihman  to  be  done  for  the  sake  of  enjoyment.  All 
the  works  on  earth  of  the  Brahmanas,  are  for  pain,  but  they 
bear  fruit  in  the  world  to  come  (70). 

BARUTHINI  said  : — By  working  the  salvation  of  me  who 
is  dying  the  friut  of  thy  meritorious  action  shall  be  assured 
in  the  next  world,  as  also  enjoyment  in  another  birth.  In 
this  ca$e,  thus  these  two  a,re  causes  of  thy  advancement. 
By  thy  rejection  I  shall  find  death  and  thou  shalt  attain, 
sin  (71—73). 

THE  BRAHMANA  said  :— A  strange  woman  shall  not  be 
desired,  so  said  my  preceptors  (gurus,  meaning  both  father, 
mother,  the  teacher  of  the  vedas  and  the  spiritual  preceptor). 
Therefore  I  do  not  desire  thy  love,  however  much  thou 
mayest  lament  or  grieve  (73). 

MARKANDEYA  said: — So  saying  that  possessor  of  the 
eight  good  qualities  of  kindness  &c.,  having  touched  water, 
being  calm  and  subdued  in  mind,  and  pure,  having  saluted  the 
Garhapatya  Agni,  said  this  in  such  a  way  that  none  might 
hear  it :—  Thou  revered  Grahapatya  Agni  j  thou  art  the  root 
of  all  sacrifices ;  from  thee  have  sprung  the  Ahavanya  Agni, 
and  the  Dakshina  Agni,  not  from  any  one  else  ;  through  .thy 
satisfaction  *  do  the  gods  become  the  cause  of  rain  amd 


MARKANDEYA 


harvest,  and  from  that  harvest,  the  whole  exists^  not 
any  thing  else.  In  this  way  by  the  power  of  truth  by  which 
from  thee  all  these  worlds  grow,  similarly  (by  thy  power) 
may  I  see  my  own  home  to-day  when  the  sun  is  still  (on  the 
firmament).  As  by  me  the  Vedic  rites  have  never  been 
neglected  in  their  due  time,  by  the  power  ot  that  truth  may 
I  see  the  sun  while  stationed  in  my  own  house.  As  I  never 
had  a  desire  for  other's  riches  or  other's  wives,  by  virtue  of 
that  may  the  desire  of  mine  find  fulfilment 


CHAPTER    LXlf, 


ML 


LARKANDEYA  said:— In  the  body  of  the  son  ofth« 
twice-born  person,  speaking  in  this  wise,  the  Agni  Gttrhd- 
\fatya  even  theft  entered  (i).  Thus  possessed  by  him,  he, 
(the  Brahmana)  thus  illumined  that  region  even  as  a  second 
sacrificial  fire  (2).  Necessarily,  the  love  of  the  {ethereal 
woman  (Barutbini)  looking  on  this  twice-born  person  thus 
glowing  with  the  brightness  of  the  sacred  fire)  became  great 
towards  this  Brahmana  (3),  Then  that  son  of  the  twice- 
born  person  possessed  by  the  carrier  of  sacrifices—the  G&rhs- 
fafya  Agni—^&n  at  once  to  move  as  before  (4),  Thus 
looked  on  by  that  goddess  he  swiftly  went  out  of  her  sight, 
by  the  sighs  of  whom  of  lean  figure,  the  whole  forest  region 
began  to  tremble  (5),  Then  in  a  moment's  rttme  he  having 
got  to  his  own  house,  the  most  superior  among  the  twice-born 
persons,  performed  all  the  sacrifices  as  they  all  declared  (in 
the  law)  (6;.  Then  that  woman,  all  whose  limbs.were  beauti- 
ful, being  attached  to  him  with  all  her  mind  and  soul,  made 


273 

^Sghs  her  chief  refuge  during  both  the  day  ahd  the  night. 
That  woman,  of  unblemished  limbs,  sighirig  cried  hd  hd— 
(these  exclamations)  and  cried  repeatedly;  and  she,  whose 
eyes  were  like  the  rapturous  Khanjana  bird,  cursed  her 
bad  luck  (7-3).  In  those  days  she  did  not  bind  the  desires  of 
her  heart  either  to  walking,  nor  to  eating,  nor  to  the  beauti- 
ful forest,  nor  to  valleys  pleasant  to  the  mind.  Her  desires 
went  only  to  the  rolling  pass  of  Caktavakas^  forsaken  by  him. 
That  excellent  woman  only  cursed  her  own  youth  (9 — id). 
Drawn  by  the  force  of  evil  fate  why  did  I  come  to  this 
mountain,  and  who  brought  such  a  man  before  me  (li).  If 
that  possessor  of  the  eight  great  qualities  does  not  meet  me 
to-day,  then  the  fire  of  Cupid,  hard  to  bear,  shall  surely  burn 
me  up  (12),  That  (Himalaya)  which  was  so  pleasant  to  the 
mind  owing  to  its  being  resounded  with  the  notes  of  the 
black-bird,  on  account  of  his  absence, — >even  that  seems  to 
be  burning  .me  to-day  (13), 

MARKANDEYA  said: — In  this  way  she,  possessed  by  Cupid, 
went  about,  0  thou 'most  excellent  among  the  Munis.  And 
then  her  love  towards  him  also  grew  at  every  moment.  (14)* ' 
A  Gandharva,  Kali  by  name,  who  having  loved,  had  been 
repulsed  by  her,  previous  time,  saw  het»  now  in  that  state 
(15).  He  thought  within  himself,  "why  is  this  Baruthini* 
whose  movement  is  like  that  of  the  elephant,  dried  up  by 
the  breath  of  sighs,  moving  about  in  this  mountain  (16)  ?  Is 
sh®  wounded  by  the  curse  of  some  Muni  ?  or  has  she  been 
insulted  by  any  one  ?  For  which  reason  she  is  beating  this 
face  wet  by  tears  (17)."  Therefore  he,  Kali,  moved  by 
curiosity,  thought  over  this  fora  long  time;  and  then  by 
Virtue  of  Samldhi  knew  everything  exactly  as  it  happened 
(r8).  0  Muni,  he,  Kali,  again  thought,  having  known  all 
this,,  "this  has  happend  owing  to  my  good  fortune  earned 
by  meritorious  actions  performed  in  a  previous  existence  (19)- 
By  me,  ful^  of  love  was  she  repeatedly  prayed  and 
$he,  who  repelled  me  then,  will  by  me  be  found  to-day  (20) » 
35 


474 


MARKANDEYA  PUHANAM, 


She  is  full  of  love  for  man  ;  therefore  I  shall  assume  that 
form,  and  she  will  unsuspectingly  enjoy  pleasures  with  me, 
Why  should  I  delay— 1  shall  do  so  (21)." 

MARKANDEYA  said  :— Having  by  the  power  of  his  spirit 
assumed   the   form   of  that   twice-born   person,  he  began  to 
walk  about  the  place   where  that   Baruthmi  was  lying  (22), 
She,  of  most  superior  form,  who  was   charmingly   lean,   see- 
ing him,  with  her  eyes  somewhat  opened  with   delight,   came 
near  him    and  repeatedly  cried— "Be  kind  to  me,  be  kind  to 
me  (23).     Forsaken  by  thee  there   is    no   doubt   of  It   that  \ 
shall  give  up  this  life,  then  that  will  be  a  greater  a?n  to   thee, 
and   will'  also   lead  to  loss   of  thy  sacrificial  works  (24),     1^ 
.  the  beautiful  valley  of  this    mountain   that   has  many  great  - 
.valleys,  by  coming  near  me  thou  shalt  surely  earn    the  merit 
of  "saving  my   life.     0  thou  of  great  understanding  {  surely 
.  the   end.  of  my  days  has  approached^  therefore  hast  thou,  O 
1  gladdener  of  my  heart,    abstained   from   going  away  from 
men  (25— 26)." 

KALI  said :-— What  shall  I  do  ?  Here  there  will  neces- 
sarily be  loss  to  any  sacrificial  work,  and  O  thoti,  of  lean 
waist, — thou  too  speakest  in  this  wi.se— therefore  I  am.  npw, 
in  a  painful  fix-  If  thou  dost  as  I  bid  thee,  then  tfiere  may 
be  rny  connections  with  thee^  otherwise  not  (27— «38)* 

.*  BARUTHINI  said  ;— Be  kind,  whatever  thou  shalt  say  that 
shall  I  do..  This  is  not  untrue — -Tell  me  what  thou  wantegfc 
to  have  done  by  me  -without  any  doubt  or  apprehension  (29), 

KALI,  said:— This  day  at  the  time  of  the  enjoyment,  I 
am  not  to  be  seen  by  thee  in  this  forest    O   Ihou   of  beauti- 
ful brow,    tbys   connection  with    me  be  with 
eyes  (30). 

BARUTHINI;  said :— So  be  it.  That  which  thou  wlflie$tti 
is  -well,t  and  be  it  so  -  I  am  now  In  every  way  subject  tt 
thee  (31). 


CHAPTER    LXIII. 


ML 


ARKANDR-YA  said  :— Then  he  roved  about  with  her  on 
the  table  lands  of  mountains,  or  Heart  satisfying  gardens 
with  flowering  trees,  and  on  lakes  that  are  pleasing  to  the 
mind  (r).  on  pleasant  Valleys  and  on  the  banks  of  rivers' 
that  are  pleasant  to  the  mind  and  likewise,  0  thou  twice- 
born  one,  in  many  other  regions  (2).  She  with  closed' 
eyes  begati  to  think  of  the  beauty  of  the  Brahman  as  he 
appeared  when  possessed  by  the  fire,  at  the  time  of  living 
with  Kali  (3).  At  that  time  she,  0  thou  most  excellent 
Muni,  became  pregnant,  through  connection  with  the  Gari- 
dharva  and  thinking  on  the  beauty  of  the  twice-born  one 
(4).  He  (Kali),  who  had  assumed  the  form  of  the  Brahmana 
then  having  pacified  Baruthiai  bearing  his  child,  and  having 
been  given  leaire  by  her  with  love,  went  away  (5).  ¥fiat 
cMli  was  fern  full  of  light  even  as  the  burning  fire;  a!s  the 
sun  illurmae&  411  the  quarters  by  his  own  rays  (6),  glows  by 
the  glamour  of  his  own  rays,  even  did  that  boy  5  therefore 
he  became  known  by  the  riame  of  Sharoctil  (7).  That 
possesser  of  the  eight  good  qualities  of  kindness,  &c.,  grew 
with  his  age  every  day,  and  with  many  good  qualities,  even 
as  the  new  mooii  grows  disc  by  disc  (8).  He  then,  the3 
possesser  of  the  eight  good  qualities,  kindness,  &c.,  coming 
to  yottth,  learnt  the  knowledge  of  weapons,  (military  science) 
and  also  of  the  Vedas,  in  right  order,  and  also  other  kinds 
of  knowledge  (9).  Once  upon  a  time  walking  about  the 
mount  Mandara,  Jhe,  whosfc  works  were  all  lovely,  saw  a 
maiden  on  the  mountain  pass,  stricken  with  fear  (ro).  See- 
ing him  she  at  that  tiaie  uttered  the  words  "save  me.'1  He 
also  to  her  jvhose  eyes  were  filled  with  tears  from  fear, 
said  thus  "be  not  afraid"  (rr),  What  is, the  matter/~bemg* 


276 


MARKANDEYA  PURAMAN. 


thus  addressed  in  bold  words   by  that;  high-souled  one, 
then  said  with  her  words  broken  by  sighs  (12). 

THE  MAIDEN  said :— I  am  the  daughter  of  the  Vidya- 
dhara  Indivaraksha,  Manorami,  by  name,  born  of  the  daughter 
of  Marudhanva  (13).  Vibhavari  born  of  the  Vidy^dhara 
Mandara  is  my  friend  $  and  also  another  Kalavati,  the  daugh- 
ter of  Muni  Para  (14).  Going  to  the  excellent  tableland  of 
the  mount  Kailasa,  there  a  certain  Afunt,  of  an  exceedingly 
lean  and  hagard  figure,  was  seen  by  me  along  with  ther% 
whose  throat  had  grown  very  lean  through  hunger  and  whose 
eye  balls  were  without  lustre  and  sunken  deep  in  the  socket 
(15).  Being  laughed  at  by  me,  and  getting  enraged  he  at 
that  uttered  a  curse  on  me  in  very  feeble  tones  and  with  his 
lips  moving  sightly  (16).  0  thou  non-Aryan,  thou  whose 
penance  is  for  evil,  as  I  have  been  laughed  at  by  thee,  there* 
fore  thou  shalt  without  delay  be  overcome  by  a  P&kshasa", 
(17).  When  he  had  thus  cursed  me,  that  Muni  also  was  chidden 
by  my  two  friends,  (who  said)  "  Fie  to  thy  station  as  a 
Brahmana,  by  thee  have  all  these  penances  been  made 
without  practising  the  virtue  of  forgiveness*  Thou  hast 
grown  lean  through  malice  and  through  the  strictness  of  thy 
penance.  The  essence  of  the  quality  of  a  IMhrnana  resides  in 
forgiveness,— and  his  penance  is  the  subjugation  of  his  anger 
(18-19)."  He,  of  unabated  effulgence,  hearing  this,  cursed 
'those  two  also,  namely  that  on  the  limbs  of  one  there  shall 
be  leprosy,  and  the  other  shall  get  consumption  (20),  These 
grew  exactly  on  those  two  even  as  uttered  by  the  Munif 
.even  at  that  very  moment,  and  on  me  also  a  Rftkshasa. 

is  coming  following  my  foot  (a i).  Dost  thou  not  hear  this 
terrific  sound,  of  him  who  is  roaring  near*  this  is  the  third 
day  that  he  has  not  given  up  his  pursuit  of  me  I  shall 

communicate  to  thee  all  the  knowledge  of  weapons  and  til  the 
knowledge  of  heart  (//ruhyagnand)  save  me,  O  thou  high- 
minded  one,  from,  this  Rftkshasa  (23).  This  knowledge  was 
at  first  communicated  to  Swlyambwba  Manu,  by  Rudra 


MARKANDEYA  PURANAM, 


lumself,  the  holder  of  the  bow  Pindka  ;  Swayambhuva  gave  it 
to  that  most  superior  among  the  Stddhas]  by  him  was  it  com- 
municated to  Citr&yudha,  my  mother's  father.  His  father-in- 
law  himself  gave  it  to  my  father  at  the  time  of  his  marriage 
as  a  marriage  gift  (25).  In  my  early  age  it  was  learnt  by  me, 
0  brave  one,  from  my  father — this  Hridaya  of  all  the 
weapons,  that  can  punish  all  foes  (26).  Do  thou  accept  this 
soon,  which  is  the  refuge  of  many  weapons,  and  then  kilt 
this  evil-spirit  as  soon  as  it  comes  near  me  "(27)« 

MARKANDEYA  said  : — On  his  saying  so  be  it,  then  by 
touching  water  she  gave  to  him  that  knowledge  called  the 
Hridaya)  with  all  the  secrets  regarding  its  calling  back  and 
sending  out  (28).  In  the  meantime  that  Rakshasa  of  fearful 
features,  roaring  with  a  dreadful  roar  quickly  came  there  (29), 
He,  Swarochi,  saw  him  saying, — "I  shall  eat  thee,  without 
any  loss  of  time/'  and  seeing  him  approach  her,  he  thought 
within  himself,  "let  him  take  her,  and  let  the  words  of  the 
great  Muni  be  fulfilled/1  and  that  Rakshasa,  also  coming  near 
her  quickly,  took  her  of  fine-waist  who  was  crying,  'save  mef 
save  me,  in  most  piteous  tones  (30 — 32).'  Then  Swardchl, 
moved  by  anger,  directed  that  fierce  weapon  on  the  R§kshksa, 
and  looked  with  fixed  eyes.  Then  being  overwhelmed,  he,  that 
Rakshasa  letting  off  that  girl,  cried  "be"  gracious,  control  the 
weapon,  and  hear  me  (33— -34),  0  thou  of  great  effulgence,  by 
thee  am  I  delivered  from  a  most  dreadful  curse,  uttered 
against  me  by  the  most  austere  and  wise  Brahmamitra  (35). 
There  is  no  greater  benefactor  to  me  than  thou,  0  possessor 
of  the  eight  good  qualities  of  kindness  &c.,  by  whom  I  am 
delivered  from  a  great  curse  which  caused  me  such  immense 
pain  (36)." 

SWAROCHI  said  : — For  what  reason  wast  thou  cursed  by 
the  great-souled  Muni  Brahmamitra.  And  of  what  kind  was 
that  curse  given  of  old  (37). 

RAKSHASA  said  : — Brahmamitra,  having  gathered  from  the 
Atharvaveda}  studied  the  whole  of  the  Ayurveda  with  the 


ri 


MARKANDEYA  PURANAM. 

Adik&ras  (38),  I  am  the  father  of  this  (maiden)  known  by   the 
of  Indivara;  and  am  the  son  of  the  lord  Of  Vidyadharas 
NaJanibba,  the  holder  of  the  sword  (39).     The  Muni  Brahma- 
mitra  had  been  besought  by  me  (with  the   words)  "Q  revert 
onef   it   is  fit   that  thou  shouldst  give  to"  me  the  whale  of  the 
Ayuroeda  (40).     When  though  repeatedly   besought    by   me 
with   humility,    he,    O    thou   brave  one,  did  not  comrftunicate' 
tbe  knowledge  of  the  Ayuroeda  ;  the   knowledge  of    tfe    un- 
failing Ayurveda   was   then   obtained  by  me  by  eaves  drob*1 
ping,  from  him  when  he  was  communicating  it  to  his  disciples 
«  (41—42).  Eight  months  after  my  thus  gaining  this! -knowledge,* 
one  day  I  was  overwhelmed  with   joy    and    began    to    JaW& 
again  and   again  (43)     Knowing   the   secret    of  my  laughing 
be*  tbe  great  Murii  possessed   with   anger,  with   trembling- 
told  me  these  harsh  -words  (44).     'As  like  a   Rakshasa, 
O  eTil-ttiaded  one,  by  thee  has  this  knowledge  been  got  from 
mes  iiaseeo,  through  stealing  and  as  thou  hast  been   laughing 
to  %  want  of  respect  for  me,  therefore  in  seven  nights, 

O  thou  evil  one,  being   overtaken   by  my   curse,    thou*   shalt 
without  doubt   become  a  cruel  Rakshasa  (4$— 46)/     On  his' 
saying    this,    being    propitiated    by     salutatidn    and    other 
means   of  worship,    he    again   told    me,   being   softened    in 
mind  at  once  (47).     -What  has  been:  uttered   by   me,    must 
erne  to  pass,  O  Gandbarva;   there   can   be  no  violation  of 
that;  but  having  become  a   Rakshasa   thou   shalt   again    find: 
thy  own  body  (48).     When  with  thy  recollection  destroyed 
Oo.  shalt,  moved  by  anger,  desire  to  eat  thy  o^n    offspring,: 
stall  find   the   character  of  the  prowkrs 
then  burnt  by   the  fire   of  her  weapon, 
thou  shalt  get  thy  own 


e  O  thou   brave  one,  accept  ^prayer ^ 


PURANAM 


2_ 


enjoyment^  him  (56).  Such  crue,  acts  even^c 
Perform  how  then  shall  I,  a  woman  like  me,  by  nature 
Pv,ng  d,spoSItion,  do  it  (S7).  Fath  Such  ^ 

wo  ,  auuden,  are  overtaken  by  miseries  caused  by  me,  so 
I0 


twoUbe     f 

two  shall  be  made  frefh  again-t^y  frie,lds,  ther<$fore  rcfjra£ 

Oh  hp^  of  beautiful  ^  fron,  ^.^  for  ^  ,  Fain' 
MwiNUm  said:-,Then.ne  the  father  hiS  gave 
that  daughter,  according  to  prescribed  forms,  and  in  that 
mountam  Swarochi  married  her  of  lovely  eyes.  Then  the 
Gandha,rva  having,  consoled  that  maiden,-^  daughter  given 

\  WCnt  b  etherea|  gait  frorn  there  *«•  M-  -owi  city 
He  also  (*.*.  Swarochi)  with-  ,th;«f  lean  one  then 
that  garden  where  the  two  mai;dens  had  got  diseased 
that  curse  (63).  Then  he,  Swarochi,  th/unconquer- 
one  the  knower  of  the  inner  significance  of  things,  by 
nvof  medicine  and  juice  that  kill  diseases,  made  the™ 
of  healthy  body  (63}.  Then  those  two  maidens  of  exceeding 
beauty,  the  auspedous  ones,  being  cured  from  the  disease, 


MARKANDEYA  PUtUNAM. 


began  to  walk  on   that   mountain,    having   illumined   all   the 
four  quarters  by  the  glamour  of  their  beauty  (64). 


CHAPTER    LX1V, 


ARKANDEYA  said :— Thus  cured  of  her  disease  the 
maiden,  moved  by  delight,  thus  spoke  to  Swarochi, — "Heat* 
niy  words,  0  lord"  (*)  I  am  the  daughter  of  the  Vidya* 
dhara  Mand§ra  known  by  the  name  of  Vibh&vari.  0  my 
benefactor!  I  give  myself  to  thee,  accept  me  (2),  I  shall 
also  give  thee  that  knowledge  by  which  the  speech  of  all 
creatures  shall  de  revealed  to  thee.  Therefore  be  then 
gtacious  to  me  (3). 

MARKANDEYA  said  :< — On  this  being  said  by  the  righteous 
Swarochi — so  be  it,  the  second  maiden  then  spoke  this  word 
(4).  "My  father,  P§ra  by  name, — he  who  is  a  Brahtnarshi 
had  been  a  Brahmacari  from  his  boyhood ;  he  was  greatly 
possessed  of  the  eight  good  qualities  of  kindness  etc.,  and  had 
seen  the  limits  of  the  Vedas  and  the  Vedangas  (5).  Then 
of  old,  during' spring  time  which  is  made  pleasant  by  the 
cooing  of  blackbirds,  came  to  him  an  Apsarft  known  by  the 
name  of  Punjikastani  (6).  -  Being  overtaken  by  Cupid,  he 
the  superior  Muni,  then  met  her,  and  on  her  was  I  born  in 
this  great  mountain  (7).  Leaving  me  when  I  was  a  mere 
baby,  alone  in  this  forest  that  Is  devoid  of  human-beings*  and 
full  of  all  sorts  of  murderous  animals,  my  mother  also 
went  away  (8).  Then,  0  excellent  one,  I  grew  from  day  10 
day  by  drinking  the  growing  disc  of  the  moon  (9).  From 
that  war'friy  name  Kal&vati— given  me  by  my  high-souled 
father  Who  f tftok  me  (id)* ;  Then  I  was  asked  for  m  marriage 


6apdharva,  Alba,  of  beautiful  face,     who 


of  this    0  darling,  thpu  shalt  attaia  ali  th  s  ; 
me  that  kuowledge,  /V-^'by  name,-  this 

b"  the  S°dSW    Thus 


That  goddess  would  never  say  a  thing 
was  not  true  (I0).    Sllch  arn  j  who  tod  '      ln 

owepge  as  also  my  own  body  to  tto     acc 
racious  to  me  (i;). 

^  that 


j 


36 


of  immortal  eftutgence,  .enjpyed  life 
of  mountains  adorned  with  pleasant  garden* 

"     a; 

•     ''• 


PUHANAVT 


to  the  knowledge  called  Padmini,  brought  to  him  at  will,  at! 
sorts  of  most  precious  objects  of  enjoyment,  and  the  sweetest 
honey;  and  garlands,  and  clothes  and  ornaments  and  oint- 
ments rich  in  fragrance,  and  most  white  seats,  and  gold,  and 
cups  and  plates  of  gold,  likewise  different  kinds  of  bed, 
furnished  with  most  bright  and  beautiful  beddings  (2 — 4). 
Thus  he  enjoyed  life,  in  that  superior  mountain  scented  with 
heavenly  fragrance,  and  glowing  with  the  effulgence  of  his 
(Swarochi's)  own  rays  with  them  (his  wives)  (5).  They  too' 
found  most  excellent  pleasure  with  him,  on  that  mountain, 
even  as  (the  goddesses)  find  pleasure  in  the  enjoyments  in 
heaven  (6)*  A  certain  Kdlahansa  (a  species  of  duck),  moved 
by  desire,  at  the  loving  relations  of  him  (Swarochi)  and  theof 
(his  wives),  spoke  (thus)  to  a  Chakrav&tca  living  in  water. 
lf!Ie  is  blessed,  he  is  endowed  with  the  fruits  of  most  superior 
ififerits,  who,  on  attaining  to  youth,  enjoys  such  desirable 
pleasures  with  these  his  beloved  ones  (8),  There  exist  many 
highly  qualified  youths,  but  their  wives  are  not  very  beauti* 
ful ;  there  are  but  few  husbands  and  wives  in  this  world,  who 
are  both  exceedingly  beautiful  (9).  Of  some  (husband)  the 
wife  is  most  beloved;  of  some  (wife)  again  the  husband  is 
most  desired ;  but  conjugal  pairs,  who  are  rich  in  each  other's 
love,  are  rare  indeed  (ro).  Blessed  is  this  (Swarochi)  so  much 
loved  by  his  wives,  and  these  (his  wives)  also  are  most  dear 
to  him,  Of  the  blessect  alone  is  born-  such  mutual  attach*' 
inent 'n)."  Hearing  these  words'spoken-  by  the  Kdlahansi^ 
the  Chakravaki  told  her,  with  her  mind  unmoved  by  any  great 
admiration  (12}.  'This  person  is  not  blessed  because  he  is* 
not  shy  on  account  of  the 'nearness  of  his  other  wives ;  he 
enjoys  one  of  the  wives,  his  heart  is  not  on  all  of  them  (13), 
As,  0  friend  1  the  affection  of  the  heart  is  placed  always  on- 
one  person  only,  then  how  shall  this  person-  be'  full  of  love 
to  all  bis 'Wives  (14)?  They  are  not  the  beloved1  of  their 
testmnd,  nor  is  the  husband  their  beloved ;  they  are  mere 
pat  times  {tt  him)  like  any  other  attendant  (15),  If  he  b* 


WARKANDEYA   PURANAM. 


really  the  object  of  the  desire  of  these  (women)  then  why  da 
not  they  give  up  their  life?  Even  as  he  embraces  one  of 
his  wives,  be  is  meditated  upon  by  others  (16).  This  person 
is  sold,  as  a  slave,  for  the  price  of  the  gift  of  knowledge. 
Love  does  not  equally  flow  to  or  rest  on  many  objects  (17). 
O  Kdlakan$i\  blessed  is  my  husband,  and  blessed  also  am  J 
whose  hearts  are  for  ever  fixed  in  one  person  only  (18). 

MARK/VNDEYA  said  : — The  invincible  Swarochi,  who  was 
acquainted  with  the  language  of  all  beings,  hearing  this,  felt 
ashamed  (of  himself)  and  thought, — 'This  is  true,  and  not 
false  (19)."  Then  after  a  hundred  years  had  gone  (after  this) 
while  (one  clay)  walking  about  with  them  (his  wives)  on  the 
great  mountain,  he  saw  in  front  of  him  a  deer,  of  lovely  and 
fat  limbs,  and  roving  about  among  a  herd  of  deer,  and 
surrounded  by  sweet-scented  female  deer  like  itself  (20 — 2t»). 
Then  on  those  female  deer  drawing  the  reservoir  of  his 
scent — (the  musk,  supposed  to  exist  in  the  navel)  and  begin* 
ning  to  smell  him,  that  deer  said; — (<Q  woman,  immodest  as 
you  are,  get  you  gone,  I  am  not  Swarochi,  nor  am  I  of  toii 
•'<fcft?&cter.  0  you  of  beautiful  eyes.  There  are  many  shame- 
less persons  like  him,  go  to  them  •(22—23)*  As  when  one 
woman  follows  many  men  she  becomes  the  object  of  divfsfqn 
among -men,  similarly  also  when  one  is  looked  upon  by  matvy 
with  an  eye  to  enjoyment,  that  one  becomes  ,an  object  pf 
deresion  (24).  Fiom  day  to  day  the  sacrificial  duties  of  that 
man  are  neglected  and  lost  ;  he  is  always  attached  by  lust 
to  another  wife,  even  when  enjoying  one  wife  (23).  Others 
who  are  like  these,  and  of  their  character,  who  have  turned 
their  face  from  the  next  world  and  the  good  thereof,  do  you 
desire  them,  I  am  not  like  Swarochi  (26). 


CHAPTER    LXV 


Said:-Hearing  those 

repu  sed  by  the  deer,  Swarochi  began  to  feel       seev 
a  fallen  being  (l).    He,   who  was  thus  spoken  of  by  the 
Chakravlka  and  the  deer,  and  who  was  the  subjl  of 

t  1  ?TH  °l  the  ^  reS°IVed'  ° 

,         K    ,      ftm  (hb  WiVC8)  (2)'    But  on  bei»* 
agam  h»s  des.re  grew,  and  the  instructions  f«  renu 

oahon  were  thrown  away  and  he  enjoyed  life  with   theLl 
-hund  red  years  (3).    But  the  dmriUble-minded 
eajoyed  objects  of  pleasure  with  them,  whife 

> 


r 

Prabhava  (6)  ,     7  ,     Merunanda  and  KalSvati  to 

"  ( 


, 

of 


ftABKANDEVA  WR'ANAM. 


be  gracious  uftto  me  (13).  What  good  ivilt  tlmu  gam  bjr 
killing  this  (boar)  today?  Soon  kill  me;  the  arrow  discharged 
by  thee  shall  deliver  me  from  misery  (14)." 

SWAROCHI  said:— Thy  body  is  not  found  to  be  full  df 
disease  by  us.  What  then  is  that  cause,  for  which  thou 
desirest  to  kill  thy  life  (15). 

THE  DEER  said  ; — My  heart  has  made;  one,  whose  heatft 
Is  attached  to  another  person,  its  object.  Without  him,  death 
is  my  remedy.  What  greater  medicine  is  there  ? 

SwARCOHI  said  ; — Who   is  he  who  does  not  desire  thefc, 

0  thou  timid  one,  and  to  whom  art  thou  moved   by   love,   by 
hot   gaining  whom   thou  art  resolved   to  give  up   thy  own 
life?  (17), 

THE  DEER  said :— May  good  befall  thee,  even  thee  I 
desire.  By  thee  has  my  mind  been  carried  away.  Therefore 

1  shall   embrace  death.     Do   thou   discharge   the  arrow  on 
the  (18). 

SWAEOCHI   said; — 0  thou   of  lovely  glance,   we  are  jo!, 
the   farm  of  men,  and  thou  art  a  deer,  how  can  there  %e  any 
Connection  with  thee  of  persons  like  ourselves  (19). 

THE  DEER  said : — If  thy  heart  is  set  on  me,  then  do  thou 
embrace  me.  If  thy  heart  be  good,  I  shall  do  whatever  is 
desired  by  thee,  and  shall  be  most  glorified  (20). 

MARKANDEvA  said  ;— Then  Swarochi  embraced  that  female 
deer ;  and  embraced  by  him  she  at  once  became  invested 
'With  a  most  bright  and  beautiful  body  (21).  He,  tten  struck 
with  wonder,  said  "who  art  thou  ?"  She  too  told  ..him 
(this)  m  accents  Stricken  with  loving  modesty  (32).  I  *am 
goddess  of  this  forest,  honoured  by  the  gods.  O  thou  Jwgh- 
ioitled  one,  Manu  is  to  be  produced  on  me  by  thee  (23). 
I  say  4his  to  thee  according  to  the  instruction  of  the  gods; 
<do  thou  beget  on  me,  who  am  full  of  love  for  thee,  a  son 
Who  AM  be  the  ruler  of  this  world  (24). 

MAE&ANDEYA   said : — He    then     begat    even    at  that 
on  her  a  son,  i!nartked  by  all   the   ausrpicious   mar!t% 


rise 


MARKANDEYA  PURANAit, 


full  of  energy,  and  like  unto  himself  (25).  As  soon  as  hfc 
was  born  the  musicians  of  the  gods  struck  (pleasant)  notes, 
and  the  lords  of  the  Gandharvas  began  to  sing,  and  the 
Apsar^s  began  to  dance  (26).  The  Rishis,  and  those  whose 
wealth  is  their  penance,  and  the  gods  showered  flowers  from 
all  sides  (27).  Seeing  his  effulgence  his  father  himself  madfc 
his  name, — Dyutiman,  because  by  his  effulgence  even  all  the 
Quarters  illumined  (28).  That  boy,  maned  Dyutiman,  full 
of  great  strength  and  prowess,  because  lie  was  the  son  of 
Swarochi,  therefore  became  Swarochisha  (29).  He  Swarochi, 
while  walking  about  a  pleasant  mountain  streamlet,  saw  a 
duck  with  his  mate  (30).  That  duck  said  to  the  female  duck 
who  was  repeatedly  expressing  her  desire  for  him  ;— "Restrain 
thyself;  long  bast  Ihou  enjoyed  with  me  (31).  What  is  the 
good  of  indulging  in  enjoyments  at  all  periods  of  life  ?  Thy 
last  days  are  near.  0  thou  rover  on  the  water,  the  limte 
has  come  when  both  thou  arid  I  should  renounce  (all 
pleasures)  (32), 

THE  FEMALE  DUCK  said:— What  time  is  there  which  is 
not  fit  for  pleasure.  The  whole  world  is  for  enjoyment. 
Even  the  srlf-restraincd  Biiihmauas  perform  sacrifices  for 
1he  sake  of  the  enjoyment  (33).  And  those,  who  have  at- 
tained the  power  of  discrimination,  desirous  of  enjoyments 
both  seen  and  unseen,  porform  works  of  charity  and  other 
meritorious  works  (34),  Why  then  dost  thou  not  desire  enjoy- 
ment. Enjoyment  is  the  result  of  human  excrtions,~~as 
much  of  those  that  have  gained  the  power  of  discrimination 
and  those  that  are  self-restrained.  Why  then  shall  it  not 
be  good  for  birds  ai»d  beasts  ?  (35). 

THE  DUCK  said;-— The  mind,  of   those  whose  heart  Is 
•attached   to  plmsure,  and  who  arc  eager  for  the  association 
irf  friends,  is  rarely  moved  towards  God  (36)*    Attached .••  to 
,  friends,  wives,  people's  minds  languish,  even  like. :.: ike 
sinking  in  the  slough -of  the  lake  (37)*    Dost  thou 
not  -se     good  lacfjr,  that  Swtradbi,  bein§  'overcome  .by  •*!<• 


tachment  even   from   his   boyhood  being   moved  by  desire, 

has  sunk  in  the  mire  of  worldly  affection  (38).  In  youth 
exceedingly  attched  to  his  wives,  now  to  his  sons  and  grand- 
sons, the  mind  of  Svvarochi  is  sunk  (in  the  mire  of  this 
world)— how  shall  he  find  deliverance  (39)?  O  thou  who 
movest  in  water,  I  am  not  like  Svvarochi,  subject  to  women. 
Presently  I  have  attained  to  discrimination,  and  have  with-* 
drawn  myself  from  enjoyments  (40). 

MAEKANDEYA  said  :— Hearing  the  speech  of  the  bird, 
being  uneasy  and  taking  his  wives  he  went  to  another  forest 
for  practising  penance  (41).  There  the  charitable-minded 
one,  having  performed  most  austere  penances,  and  having 
repelled  all  sins,  went  to  the  most  pure  region  (42), 


CHAPTER    LXV1I. 


.      m        •-.... 

I  MEN  the  possessor  of  the  six  Bhagas,  (Brahml) 
the  son  of  Swarochi,  Dyutiman  by  name,  Manu,  the  lord  of 
creatures.  Hear  (all  about)  his  Manwantara  (i).  Those 
.that  were  the  gods  in  that,  and  those  that  were  their  sons, 
and  those  that  were  kings,  Oh  Kroustiki,  I  am  relating  all 
these,  hear  (2).,  0  thou  tvvice*born  one,  the  gods  in  that 
Manwantar®  of  Swarochisa,  were  Paravat  and  likewise 
Tushita,  and  the  Indra,  was  called  Vipaschita  (3).  In  that 
.Urja,  StSmva,  Prina,  Dattoli,  Rishahha,  Nishchara,  and 
Aurvaviran  these  became  the  seven  Rishjs  (4).  Chaitra  and 
Kimpurusha  etc.,  were  the  seven  sons  of  these  high-souled 
ones ;  they  were  of  great  eneregy,  and  the  rulers  of  the  earth 
,(5)«  As  long  as  his  Manwantara  lasted  SQ  long  their 


MARKANDRYA  PURANAM, 


dents  eft  joyed  this  earth;  then  was  the  second 

(6)»     Men,   hearing   with   faith   and   reverence  of  the  age  of 

Swarochisha,  are  liberated  from  all  sins  (/)* 


CHAPTER  LXVIIL 


K, 


.RUSTOKl  said ,— O  revered  one,  by  thee  has  the  fjfe 
t>f  Swarochisha  as  also  the  story  of  the  birth  of  Swarochisha 
been  described  in  all  their  details  (i).  That  knowledge, 
Padtnini  by  name,  which  brings  nil  objects  of  desire,  as  also 
those  ffidkis  that  are  attached  to  it,  tell  mt  of  them  In  detail 
(2),  0  Guru>  the  eight  Nidhis  and  the  objects  they  live  i®, 
and  their  nature,  -all  these-  1  to  hear,  related  by 

thee  (3). 

MARKAND&YA  said ;— The  knowledge  that  is  called  Pad- 
mini)  has  Lakshmi  as  its  presenting  its  receptacles 
jqw  the  Nidhis.]  hear  of  them  from  me  (4); 

t  Mkwise,  Makara  aed  Cacchapaf  and  Haa- 

as  also  Nila,  while  Shaoktia  h  the 
Wherever  there  w 

and  of  them  Siddhi  is  born*    These  eight  arc 
,tbey  have  been  denoribed  to          0  (6).  0  Mutl, 

the          of  the  and  the 

is  the  propertf  of  by  (3), 

..Of  what  nature  they  are, 

,MVtt/  Padanu  by  to  0- tibia 

one  (8),    It.  to  lilt  too 

their 

ikit  (^*          t 


MARKANDEYA  PURANABtV'  289 

possesser   of   the  eight  good  qualities  of  kindness  etc,  he  be- 
comes the   receptacle   of   wealth*   for  this  Nidhi  is  of  the 
quality  of  wealth  (10).  He  gets  gold  and  silver  and  copper  and 
all  other  metals,  in  very  large  quantities,   and  also  trades   in 
them   (n)i     He  also  performs  sacrifices  and  gives  the  sacrifi- 
cial fees  ;  with  devotion  he  causes  assemblages  (of  the  learned 
to    meet)     at    the   temples   of    the    gods    (12)*      There   is 
another  Nidhi,  the  receptacle  of  the  great  of  Satwa,  spoken  of 
as   Mah&padma ;  possessed  by  him  a  man  becomes   strong 
in  the  quality  of  Satwa  (13).     He  gets  padmardga  and  other 
jewels,  and  pearls,  and  corals,  and  buys  and  sells  them   (14). 
Those   who  live   according  to   the   laws  of  Yoga  to  them  he 
gives   all  this   wealth   as   also   habitations    (for    them)   and 
himself  becomes  of  their  character,  (15).     His  sons  become 
of  that  character,  with  their  sons  and  grand  sons.    It  does  not 
leave   his   descendants   to  the  seventh  generation  (16).    The 
Nidhiy  Makara  by  name,  is  of  the  quality   of  Tamas }  looked 
on  by  him  a  person,  of  most  excellent  character,  becomes  over- 
taken with  ignorance  and   indiscrimination   (17).     He  gains 
arrows,    swords,    double-edged    swords,  bows  and   shields, 
prepares  binding  instruments  (Plshas)  and  attains  friendship 
with  kings  (i8)>    He  give  these  to  those  persons  who  live  by 
valour,   and  to   kings,   and  to  those  who  are  liked  by  them ; 
and  finds  pleasure  in  the  rightful  sale  and  barter  of  weapons 
(19).    All  these  ^appen  to  one  only    and   it  does   not   follow 
his   descendants ;   he  finds  destruction  for  these  objects  from 
soldiers  or  in  battle  (20).     The  man,  who  is  looked  on  by  the 
Nidhi  the   Kacchapa  (tortoise),    becomes  possessed   of  the 
quality  of  Tamas  because   this  Nidhi  is"*  of  the   quality  of 
Tamas  (21.     He  performs   works   of  various   kinds   shorn  of 
righteousness,  and  builds  all  sorts  of  places  for  business;  and 
does  not  put  his  trust  in  any  one  (22).     Even  as  the  tortoise 
withdraws   unto   itself  all  its  lines,  so  having  drawn  unto  him 
people's  hearts,  he  himself  exists  with  his  own  mind  perfectly 
restrained  (23).     He  neither  gives  (his  wealth)   to   others   nor 

37 


himself  enjoy  (it)  being  a,  ways  distracted  by  tte  ,  , 
estruction,   an'd   pacs   it  in  th«-  earth      T,       »         ** 


,  «c., 


to   bard,, 


nity,  0  thou 
great  satisfaction, 
to  a 


°f  lif 


in  h 


, 

the 


1.1 


MARKANDEYA  PURANAM. 


291 


attains  to  its  character  (i.e.  the  qualities  of  Satwa  and  Rajas) 
(37).  He  gains,  0  Muni,  cloths  sind  cotton,  and  foodgrains 
&c.,  and  fruits  and  flowers,  and  also  pearls  and  corals  and 
conches  and  mother  of  pearls  (38),  and  also  other  things 
that  are.  born  in  water,  and  wood  &c  ;  as  also  he  sells  and 
barters  them>  and  his  heart  is  npt  set  on  any  other  thing, 
(39).  He  makes  lakes  and  ponds,  and  likewise  gardens)  and 
bunds,  and  Ccuumls,  and  plants  trees  (40} ;  he  grows  by; 
enjoying  scents  ami  flowery  and  the  Nidhi  Nila  becomes  hisi 
for  three  generations  (41).  The  other  Nidhi,  Sankha  by 
name,  is  composed  of  the  qualities  of  R<ajas  and  Tamas,  and 
O  Brahmsina,  by  it  also  is  the  lord  of  this  Nidhi  led  to  attain 
these  qualities  (42).  It  becomes  of  one  man  only  and  does  qqt 
find  any  other  man  (*>,  his  descendants) ;  hear  of,  0  Krau$tiki> 
the  characteristics  of  him  whos$  this  Saakha  Nidhi  becomes 
(43).  He,  by  himself,  eats  the  rice  cooked  by  him,  and  simi- 
larly also  wears  fine  clothes,  while  the  members  of  his  family 
as  also  his  dependants  and  servants  eat  bad  rice  and  do 
not  put  on  fine  clothes  (44).  He  becomes  Always  dgyo{;e4 
to  Iris  own  maintenance,  and  does  i^ot  give  (proper  food 
clothes)  to  Wendi  wife^  bnHho;,  soa  or  daughter-in-law 
others  (45).  Thus  th<s$e  are  the  Nidhi^  r^ppted.to  be  th$ 
presiding  deities  of  the  wealth  ^nj  riches  of  men  ;  (they  arQ 
superior  on  account  pj  tl^ir  gwp^npr  look,  an$  are  t^e  giversi 
of  fruits  according  to  the  natures  of  men  (46).  Through 
being  looketi  P.a.by  them  a  nian  attains  that  cbarapten which 
b^lppgs  to  them.  0  thqu  tvyice-bora  one,  the  Padmmi,  which. 
is  of  the  character  qf  the  goddess  of  fortune— -Lakshmii 
s  qoptr^l  over  all  these  (47). 


. 


CHIAPTER    LXIX. 


K, 


.RAUSTUK!  said:-0  Brabmana,  the  Swarochisha 
Manwantara  has  been  related  to  me  by  thee  in  detail,  and 
likewise  also  the  eight  Nidhis  as  asked  by  me  (i).  And  the 
first  Manwdntara,  called  the  Swdyambkuvam  has  also  been 
described.  Now  tell  me  about  the  third  M&ntadntara  called 
Auttama  (2). 

MARKANDEYAsaidr-ThesonofUttblnapada   and   Suru- 
chi   was   known   by  the   name  of  Uttama-a  king  reputed  to 
be  possessed  of  great  strength  and  prowess  (3);  and  righteous 
and  h.gh-souled  and  endowed  with  the  wealth  of  manliness 
who  having  surpassed  all  beings  became  as  glorious   as  the 
s«n   (4).    O    thou    great  Muni,  he  was  impartial    both  to 
friends  and  foes,  and  just  to  son  or  servants  ;  to  the  workers 
of  iniquity  he  was  even  as  the  god  Yama,  and  to  the  virtuous 
even  as  the  moon  (5).    Uttarna,  that  righteous  son  of  Utttna- 
pada    married  Vahula.   well-known   to   fame,  the  daughter  of 
Babhru  even  as  Jndra  did   Shachi.    His  mind  was   al 
full  of  affection  (towards  her)-and  he  placed  his  (heart's)  stay 
on  her,  even  as  that  of  the  Moon  was  towards  Rohini  (6_7) 
Hii-.n«Dd  never  was  moved  by  attachment  to  any  other 
object.    The  mind  of  that  supporter  of  the  earth  rested  on 
her  even  ,„  dream  (8).    That  king,  immediately  on  seeing  her 
of  exceedingly  lovely  limbs,   would  embrace  her  body,  and 
nnmedutely  on  touching  her  body  would  lose  his  consc  ous- 

were!         ^    *"  ""*  **  CaUSed  P- *o  the  ear 
-^^^^^  and  even 


MARKANDEYA  PURANAM 


insults   from  her  he   regarded  as   great  honour  (10).     She 
would   despise  the   garland  and  even  most  lovely  ornaments 
(when)  given  by  him$  and  would  get  up  'j.e.   leave   his   com- 
pany  (unceremoniously)  causing  bodily  pain  to  him,  when  he 
would  be  drinking  most  superior  wine  (n).     In  this   way  she 
was   not  favourably  disposed  towards   that  high-souled  one 
who   was   always    favourably    disposed    to    her ;    (and    yet 
the  lord  of  the  earth   would    love   her   more   than  ever   (12). 
If  held   by   the   band   even  for  a  moment  by  the  lord  of  men, 
she,  not  being  sufficiently  pleased,  would,  0   thou  twice-born 
one,    eat  but  little   food    (13).     Then,  once,   the  king,  while 
engaged  in  drinking,  with  great  respect   offered  her,    the   in- 
telligent one,  a  drinking  cup  filled  with  wine  (14).     She,  looked 
upon  by  the   supporters  of  the   earth,   (t.  e.   the   assembled 
princes)   with   the  coutezans  who  were  adepts  in  dancing  and 
singing,  and  who  were  singing  most  sweet  tunes,    turned   her 
face  from  it,  and  did  not  wish  to  accept  that  cup,  in   the   pre- 
sence of  the  lords  of  the  earth.     Then  that  king  repulsed   by 
that  lady  so  loved  by  him,— her  husband  not  loved  by  her, — 
bob g  angry,  said,  calling  the  keeper  ©f  the  gate,  and  breath- 
ing even  lik&  a  serpent  (15 — 17).  0  keeper  of  the  gate,  taking 
this  one  whose  heart  is  bad,  leave  her  soon  in  a  lonely  forest. 
Thou  art  not  to  judge  this  order  of  mine.    (i.  e.  thou  art   not 
permitted  to   think  whether  I  shall  do  as  the  king  bids  or  not 
&c)  (18), 

MARKANDEYA  said — Then  that  door-keeper,  obeying  the 
order  of  the  king  without  judging  (of  its  propriety  or  impro- 
priety) having  placed  her  on  a  chariot,  left  her  in  the  forest 
(19).  Thus  taken  by  him,  she  (the  Queen)  also  regarded 
that  banishment  in  the  forest,  being  put  out  of  sight  of  the 
lord  of  earth,  as  even  a  great  favour  (done  to  her)  (20),  He 
also,  that  supporter  of  the  earth,  the  son  of  Uttana- 
p^ida  with  his  mind  burning  with  the  pain  of  his  love  for  her 
did  not  -take  a  second  wife  (21).  And  he  thought  of  her,  of, 
infbst  lovely  limbs,  without  break  day  and  night,  and  per- 


formed  the  works  of  hiss  kingdom  according  tQ  the   la«w  as 
prescribed    for    the  government    of  subjects  (22).     To  hi,qa 
governing  (his  subjects)  even  as  father  his  self-begotten 
came  a  Brahman,  in  a  painful   state   of  the  mind,  and 
this  (33). 

THE  BRAHMANA  said  :-—0  great  king,  hear  me  speak,  I 
anpt  in  great  distress.  The  distress  of  men  is  not  ra:i\t-s 
died  by  any  one  else  except  the  king  (24).  My  wife 
has  been  stolen  by  some  one  when  I  was  asleep  at  night, 
with  the  dpor  of  my  house  not  bolted,  Thou  shouldst  bring 
her  back  to  me)  (25). 

THE  K.ING  said ; — 0  thou  twice-born  one,  thou  dost  not 
know  by  whom  she  has  been  stolen,  or  where  she  has  been 
taken,  then  for  whose  punishment  shall  I  exert  myself,  or 
whence  shall  I  bring  her  (26). 

THE  BRAHMANA  said :— 0  lord  of  the  earth,  if  the  wife, 
of  a  man  sleeping  with  the  doors  closed,  be  stolen,  by  whom 
and  why  (has  she  been  stolen)  should  be  found  out  by 
thee  (27).  Thou,  0  lord  of  men,— who  takcst  the  sixth  part 
of  our  produce)  as  thy  remuneration,  art  the  protector  of  the 
law,  therefore  the  sons  of  Manu  (L  e.  men)  sleep  fearlessly 
at  night  (28), 

THE  KING. said  ;— Thy  wife  has  not  been  seen  by  me;  of; 
what  form  is  she  physically,  what  also  is  her  age,  tell  me,  as 
also  what  is  the  character  of  thy  Brlhmani  (2^). 

BRAHMANA:— Of  hard  eyes  is  she,  and  exceedingly  tall, 
and  of  short  arm,  and  shrunken  face ;  she  is  very  ugly,  0  lord 
of  the  earth,  I  don't  speak  ill  of  her,   she  is  really   such  (3Q), 
In  words  she  is,  0  king,  exceedingly  hariih,  a«nd  by 
she  is  not  amiable.    Thus  is  my  wift  described  fey  me,.: 
in  form  exceedingly   unpleasing  to.  tfc?  sight.  (31).     Q 
her  first  youth  has  ju*ed  passed,— qf  such  * 
wife;  this  is  the  truth  spoken  by  me  (3$). 
•'  .  Tnp  KING  said  ;^Mo  nee4  bftst  t^ou,  Q  9r|hm^,ri,  <?l  her.  _ 
another  -wife,    A  loietjr 


$95 


of  happiness,  6ne  like  her  is  6nly  a  cause  of  pain  (33). 
.fteauty  and  good  character  becomes  a  cause,  D  Brahman,  of 
happiness;  for  that  reason  she,  'Who  is  Without  character,  Is 
to  be  forsaken  (34). 

THE  BRAHMANA  said  :—  is  it  not,  Oh  king,  a  good  injune- 
tion  of  the  scriptures,  that  the  wile  is  to  "be  protected,  for 
on  thfe  wife  of  beiftg  protected  the  children  are  pro- 
tedted  (35).  On  her  is  the  Self  begotten,  therefore,  0 
lord  of  men,  she  is  to  'be  protected  ;  on  the  children 
being  protected  self  is  protected  (36),  If  she  is  not 
protected  intercaste  connections  arise,  &nd  that  brings  down, 
0  lord  of  the  earth,  the  ancient  'forefathers  from 
heaven  to  hell  (37).  Of  me  Deprived  oil  my  wife,  there  will 
be  daily  violation  of  the  sacrifical  rites,  and  owing  to  the 
violation  of  daily  sacrificial  duties  it  will  be  for  my  fall 
(38).  Of  her,  0  preserver  of  the  earth,  will  be  born  my 
children  ;  and  she  will  thus  become  the  giver  of  the  sixth 
part  of  the  produce,  and  the  cause  of  the  maintenance  of  the 
Law  (39).  Therefore  has  my  wife,  who  has  been  taken  awayf  , 
teen  thus  de^tribed  by  me  to  thee,  0  Lord/  Bring  her,  for 
t>y  rigfht  art  thou  our  protector  (40). 

MARKANDEYA  said  :—  Searing  these.-'  worcts-  of  his  the 
lord  of  men,  being  somewhat  clispleasecl—  ascended  his  great 
Chariot  supplied  with  all  the  necassaries  (41).  By  him,  wan- 
dering here  and  there  about  the  earth,  was  seen  in  the  great 
forfest  an  excellent  hermitage  (42).  This  (king),  getting  down 
there  (from  the  car)  anii  entering  .(the  hermitage),  saw  there 
the  Muni  sitting  on  the  seat  made  of  the  kusha  grass,  which 
imparts  vigour  and  energy,  and  as  if  burning  by  his  efful- 
gence (43),  He,  on  seeing  the  kind's  approach,  .getting  up 
with  alacrity,  and  having  honored  him  by  .saying  —  Swagata 
"(welcome),  asked  his  disciple  to  bring  the  offerings  (due  to 
&  prince  by  visitors)  (44).  To  him  the  disciple  said  in  a 
low  tone,  "what  offering  is  to  4>e  -given  him,  O  Iviuni  !  order 
*dtie  aellberatibn  ;  I  shall  do  thy  bidding 


1 1 


296  MARK  AND  EYA  PURANAM- 

Then  having  known  the  story  of  that  king  the  twice-born 
one,  who  has  been  established  in  his  self,  honoured  him  by 
a  seat  and  words  of  welcome  (46). 

THE  RiSHi  said: — For  what  object  hast  thou  come  ?  what 
is  thy  purpose?  I  know  thee,  king  Uttama,  the  son  of 
Uttanapada  (47). 

THE  KING  said  ; — From  a  Bnihman's  house  his  wife  has 
been  stolen  by  some  one,  0  Muni,  whose  identification  is 
unknown  ;  looking  for  him  have  I  come  here  (48).  Therefore 
whatever  I  shall  ask  thee,  0  possesser  of  the  six  great 
virtues,  (the  Bhagas),  that  thou  shouldst  moved  by  mercy  tell 
me,  who  am  a  guest  in  thy  house,  and  am  adoring  thee  (49)4 

THE  RiSHi  said  : — Ask  what  thou  desircst  to  ask,  0  pro- 
tector of  the  world,  without  any  reserve  or  delicacy  ;  if  that 

may  be  spoken  to  you  by  me,  I  shall  relate  it  truly  ,ta 
thee  (go). 

THE  KING  said :— That  offering,  0  Muui,  which  on  see- 
ing me  at  first  ^approach  thy  house,  thou  wert  on  the  point 
of  making  me,  why  is  that  offering  withheld  (51)? 

THE  RiSHi  said : — When,  0  king,  on  seeing  thee  out  of 
eagernesss  and  delight  was  this  disciple  ordered  by  me,  then 
I  was  by  him  called  back  to  my  own  consciousness  (5^). 
This  disciple  knows,  through  my  favour  even  as  I  know  my- 
self, whatever  is  past  or  is  present  or  has  not  come  to  pass  in 
this  world  (53).  On  his  saying  "  consider  and  oder"  by 
me  was  also  then  every  thing  known,  therefore  I  did  not  give 
you  offerings  according  to  the  injunctions  of  the  scriptures 
(54).  Thou  art,  0  king,  truly  deserving  of  offering  being 
born  in  the  race  of  SwSyambhuva  ;  inspite  of  that  we  did 
not  consider  you  as  deserving  of  superior  offerings  (55). 

THE  KING  said:— 0  Brahman f  whathas  been  done  by 
me  either  consciously  or  unconsciously,  for  which  although 
coming  here  after  a  long  time,  I  am  not  thought  deserving 
of  receiving  due  offerings  from  thee  (56)  ?* 

*     The   highest   offetiag,   that  is   fit  to   b*  given  to  a  spiritual  guide* 


MARKANDEYA  PURANAM. 


297 


THE  RiSHl  said:— Has  it  been  forgotten  by  thee  that 
thy  wife  has  been  sent  by  thee  to  the  forest?  With  her,  O 
king,  hav€  also  all  the  sacrificial  rites  been  forsaken  by  thee 
(57).  Man  becomes  unworthy  of  being  touched,  by  violation 
or  neglect  of  the  sacrificial  rites  for  a  fortnight,  and  the  viola- 
tion of  thy  daily  sacrificial  duties  has  extended  over  a  year 
(58).  As  the  wife  must  be  favourably  disposed  towards  the 
hasband  if  he  be  of  bad  character,  similarly  is  the  wife  of 
bad  character  to  be  supported  (by  the  husband),  G  lord  of 
men  (59).  That  wife  of  that  Brahmana  who  has  been  stolen, 
is  against  her  husband,  still  that  (Brahmana),  0  king,  desir- 
ous of  merit,  is  anxious  to  regain  her  (60).  0  lord  of  the  world, 
thou  dost  re-establish  those  that  are  fallen  from  their  duties, 
in  their  respective  functions,  who  else  shall  establish  thee 
when  thou  art  shaken  from  the  law  (61), 

MARRANDEYA  said  ; — That  lord  of  the  earth  thus  spoken 
to  by  that  wise  one,  being  ashamed,  and  saying  "  it  is  as  thou 
sayest,"  asked  of  that  twice-born  one,  about  the  stolen  wife 
(62).  O  thou  the  possessor  of  the  six  great  qualities,  the 
BkagaS)  by  whom  has  that  wife  of  the  Brthmana  been  taken, 
and  where.  The  revered  one  knows  truly  that  which  has 
occurred  and  that  which  is  yet  to  come  m  this  world  (63). 

THE  RISHI  said  ;— The  Rakshasa,,  Yalika  by  name,  the 
son  of  Adri  has  stolen  her.  O  king,  thou  mayest  see  him  this 
day  in  the  forest  of  Utpalavatam  (64).  Go,  arad  do  thou,  with 
despatch,  join  that  most  excellent  person  among  the  twice- 
born  with  his  wife  ;  let  him  not  go  to  the  place  of  the  sinners 
from  day  to  day  like  their  own  self  (65). 

to  the  king,  to  the  son-in-law,  &c.,  consists  of  calf  or  cow,  but  the  ancient 
authorities  say  that  this  offering  is  due  to  those  guests  who  come  at  least 
after  a  year.  Hence  the  king  here  mentions  the  length  of  time. 


CHAPTER 


MARKANDEYA  said :— Then  having  saluted  the  great 
Muni,  he  got  upon  his  own  chariot,  and  by  it  he  went  to  that 
forest  known  as  Utpa&vatam  (*)•  The  lord  o£  men  then 
saw.  that  wife  oi  the  twice-born  one  of  the  same  description 
"as  related  by  her  husband,  eating  bael  fruits  (2).  He  asked, 
".Why,  O  good  one,  hast  thou  come  to  this? forest,  tell  me  dis* 
tinctly  j  art  thou  the  wife  of  SusharmS  the  son  of  Bish&Ia  (3)* 

THE  BRAHMANI  said :— I  am  the  daughter  of  the  twice- 
born  one,  AtirStra,  •  who  lives  in  the  forest ;  and  the  wife  of 
the  son  of  Bishala  whose  name  has  been  mentioned  by  thee 
(4).  That  am  I  who  has  been  brought  away  by  the  Rakshasa 
Yalakaof  evil  spirit,  when  I  was  asleep  in  my  house,  and 
have  thus  been  separated  from  my  brother  and  mother  (5), 
May  that  Rakshasa  be  reduced  to  ashes  by  whom  I  am 
separated  from  mother,  brother  and  others  and  am  placed 
here  in  great  misery  (6).  Brought  by  him  I  have  been  left  in 
this  dense  forest;  I  do  not  know  the  reason,  why  he  neither 
enjoys  nor  eats  me  up  (7)  ? 

THE  KING  said:— Dost  thon  know  where  the  Rakshasa 
has  gone  after  leaving  thee  here  ?  O  thou  daughter  of  twice- 
born  parents,  I  have  been  sent  here  by  thy  husband  (8). 

THE  BRAHMANI  said:— That  rover  in  the  night 
even  in  the  borders  of  this  forest:  enter  and  tee  htm,  if  thoii 
art  not  afraid  of  him  (9), 

,  MARKANDEYA  said : — Then  he.  entered  from  there,  by 
the  road  pointed  out  by  her,  and  saw  the  Rikshasa  surroun- 
ded by  his  family  (10).  Then  immediately  on  seeing  him 
that  Rakshasa  made  haste  to  touch  the  ground  with  his  head 
from  a  distance,  and  went  near  his  feet  (tf )> 

THE  RAKSHASA  said;— By  thee  coming  here  to  my  house 


MARKANDEYA  PURANAH. 


has  great  favour  beeii  done  to  me.  Be  graciota&,  tell  me 
what  may  I  do  for  thee,  I  live  in  thy  kingdom  (l£).  At^ept 
this  offering,  take  this  seat,  we  are  servants,  thou  the  lord, 
order  me  firmly  (13). 

THE  KING  said :— By  thee  have  all  the  rites  due  to  a 
guest  been  fully  performed.  Why  has  the  wife  of  the 
Brahman  been  brought  by  thee,  O  thou  rovef  in  the  night  ? 
This  one  is  not  beautiful,  of  excellent  limbs,  that  she  has 
been  stoten  by  thee  for  taaking  her  thy  wife.  If  brought  for 
mating  why  has  not  she  been  eaten  by  thee,  tell  me  this 
(14—15). 

THE  RAKSHASA  said :— We  are  not  cannibals,  O  king, 
they  are  other  Rikshasas.  We  eat  that,  O  king,  which  is 
the  fruit  of  our  merit  (16).  We  eat  the  character  of  men 
and  women  when  insulted  or  honoured  (by  them),  but  are 
not  eaters  of  animals  (17).  Therefore  when  men's  power 
of  forbearance  is  eaten  by  us  they  become  subject  to  anger; 
and  on  their  bad  disposition  being  eaten  up,  they  become 
frill  of  good  qualities  (18).  We  have  females  who  -please 
us,  O  'Jang)  equal  in  beauty  to  Apsaris,  and  when  these 
Raksasis  exist  what  cause  is  there  for  our  becoming  attached 
to  women?  (it)). 

THE  KING  said:*-If  thte  wonian,  0  thou  ^ight-walker,  is 
is  not  meant  for  enjoytrient  nor  for  food  then  why  has  she 
been  stolen  by  thee,  entering  into  the  Brahman's  house  ?  (20). 

THE  RAKSHASA  said  :*— 0  king,  that  superior  person, 
among  the  twice-born,  is  well  versed  in  spells  ;  and  by  read- 
Ing  spells  for  the  destruction  of  Rakshasas  he  expels  me  from 
every  sacrifice  where  I  go  (21).  We  suffer  from  hunger  by 
Ws  reading  the  spells  for  the  expulsion  (of  the  Rakshasas) ; 
where  shall  we  go,  that  twice-born  one  becomes  the  priest 
in  ail  the  sacrifices  (22).  Therefore  has  this  disqualification 
of  him  been  worked  by  us;  in  the  absence  of  their  wives, 
men  become  unfitted  for  the  performance  of  sacrificial 
rites  (23). 


300 


MARKANDEYA  PURANAM. 


;  MARKANDEYA  said  :-— Then  that  king,  on  the  fact  of  y,e 
disqualification  of  the  high-souled  Brahman,  being  related 
(to  him)  became  exceedingly  sad  (34),  By  speaking  of  the 
disqualification  of  the  Brihmana,  lie  is  condemning  even  me  * 
that  most  superior  Muni  also  said  that  I  was  not  competent 
to  receive  offering  due  to  a  (of  my  position)  (25),  "The 

disqualification  of  that  Brahmana,  as  of  mine,  is  spoken 
of  by  the  R&kshasa.  Such  am  I,  who  owing  to  want  of  wife 
have  come  to  this  great  difficulty  (26), 

MARKANDEYA  Said>-0  Muni!  to  the  king  thus  medi- 
tating, the  Rikshasa,  saluting  low,  and  with  hi*  hands  joined 
said  once  more  (27), 

;  THE  RAKSHASA  said ; — O  lore!  of  men,  by  ordering  me 
as  to  what  I  should  do,  favour  me ,  who  am  thy  sr;rvantt  and 
obedient  to  thee,  and  who  live  in  thy  kingdom  (**8)* 

THE  KING  said :•— This  which  has  been  upokim  by  thee, 
O  thou  night-walker,— that  we  cat  the  character*  of  men,-* - 
even  that  do  we  desire  (of  thee),  hear  from  m«  of  the  work 
by  which  thou  mayst  (fulfil  my  wishes)  («4j>).  Ily  thee  to-day 
is  the  bad  character  of  this  BrRhmani  u>  he  eaten ;  so  that 
with  her  bad  character  eaten  ftp  by  thc?e,  §Iie  way  hecomn 
mild  of  disposition  ;  (30).  And  by  ( *lmttl<l  *ht*  be 
to  his  house,  0  thou  night«w;iikt*r»  wife  nlm  is,  On 

•thy  doing  this,  every  thing  fm'rdful)  wilt  tie  to  we  who 

have  come  (as  a  guest)  to  thy  house  (31), 

MARKANDEYA  said :— TVn  that  by  fofce  of 

bis  own  occult  powers  having  entered  into  that  woman,  at* 
up  her  evil  disposition  by  fib  own  pow<»f  *v  in  with 

the  command  of  the  king  (32),    Th*it  wife,  of  that 
one  thus  relieved  of  her  exceedingly  lirrce  «vil 
told  that  lord  of  the  world.  (33),    "By  virtu*  of  my  own 
iiftve  I  been  from  that  #re»tto«ou!«4!  0«r t  my  tori, 

this  was  only  an  initrumtnt  (in  the  of  Pw- 

(34),    Thii  it  not  th«  fault  of  Ott«  one  (U  tit 
j  nor  of  hill,  my  }  it  I«  my 


WARKANDEYA  PUftANAM, 


301 


not  of  others.  People  always  enjoy  the  fruits  of  their 
actions  (35).  In  a  privious  birth  separation  of  some  woman 
(from  her  husband)  had  been  worked  by  me.  That  has 
come  to  me  also.  What  fault  is  there  (for  this)  of  this  high- 
souled  one  (36). 

THE  RAKSHASA  said: — Lord,  I  shall,  in  accordance  with 
thy  command,  take  this  (woman)  to  the  house  of  her  lord. 
Command  me,  0  king,  what  also  is  to  be  done  by  me  (37). 

THE  KING  said : — 0  thou  rover  in  the  night,  on  thy  doing 
this  everything  will  be  done  to  me.  Thou,  0  brave  one,  wilt 
come  to  me,  whenever,  I  fcttay  remember  thee,  for  the  per- 
formance of  any  work  (38). 

MARKANDEYA  said :—  Then,  "So  be  it"— saying  this,  that 
Rlkshasa  taking  that  twice-born  woman,  who  had  become 
pure  through  removal  of  her  evil  disposition,  conveyed  her  to 
her  husband's  house  (39). 


CHAPTER   LXXL 


IARKANDEYA  said  — Having  sent  that  woman  to  the 
house  of  her  husband,  the  king  also  began  to  think,  sighing, 
"tvhat  shall  be  good  for  me  under  these  circumstances  (i)< 
That  high-minded  (Rishi)  spoke  to  me  of  my  pain  for  my 
unworthiness  to  receive  the  offerings  meet  for  a  guest  (of 
my  position) ;  and  this  night-walker  spoke  of  my  disqualifica- 
tion, referring  to  the  case  of  the  Bnihmana;  (2).  Such  am  I, 
what  shall  I  do  ?  That  wife  of  mine  has  been  forsaken  by 
me»  Or  shall  I  ask  that  most  superior  Muni  possessed  with 
an  illumined  vision  (3)  ?  Thus  meditating,  that  lordj  of  the 


302 


MARKANDEYA   FURANA1* 


earth  getting  into  that  chariot  of  his,  went  there  where  the 
righteous  great  Muni  who  knows  the  three  periods  of  time 
(i.e.  the  past,  the  present,  and  the  future)  lived  (4).  Getting 
down  from  the  chariot,  he  then  approaching  him  and  making 
due  obeisance,  related  his  interview  with  the  Rikshasa  exact- 
ly as  it  happened  (5),  and  similarly  his  interview  with  the 
wife  of  the  Br§hmana,  and  her  cure  of  her  evil  disposition, 
and  also  her  despatch  to  her  husband's  house,,  and  that  which 
was  the  object  of  his  visit  (6). 

THE  RiSHI  said :— That  which  has  been  done  by  thee, 
0  Lord  of  men,  as  also  the  object  of  thy  coming  to  me,  all 
this  was  already  known  by  me  (7).  Ask  me  now,~what  is 
to  be  done  by  me,  I  am  anxious  in  mind,  cm  thy  coming  to 
me.  Hear  that  which  is  to  be  done  by  thee,  0  lord  of  earth 
(8)*  The  wife  is  the  most  powerful  incentive  of  men  to  the 
observance  of  the  law  and  the  attainment  of  merit ;  espe- 
cially is  the  law  forsaken  on  her  being  forsaken  (9).  The 
wifeless  man,  0  king,  is  not  entitled  to  perform  his  sacrificial 
duties,  be  he,  O  king,  a  BrUhmana,  Kshatriya  or  Vaishya.  In 
forsaking  thy  wife  thou  hast  not  done  a  graceful  act;  for 
even  as  wives  cannot  desert  their  husbands,  so  too  men  can- 
not forsake  their  wives  (n). 

THE  KING  said  :— •  O  thou  possessor  of  six  great  qualities 
the  Bhagas,  what  shall  I  do  ?  This  is  the  result  of  my  ac- 
tions. Because  she  was  not  favourably  disposed  towards 
me  who  was  always  lovingly  inclined  towards  her,  therefore, 
has  she  been  forsaken  by  me  (12),  Whatever  she  did  I 
forbore  all  that  with  a  burning  heart,  O  possessor  of  the  six 
great  qualities,  with  my  mind  always  afraid  of  the  pain  of 
tor  separation  (13).  Now  that  she  has  been  left  in  the 
forest  I  know  not  where  she  has  -gone,  qr  whether  she  has 
been  eaten  in  the  jungle  by  lions  or  tigers  or  Rakshasa**  (14)* 
.  THE  RISHI  said  :*— She  •  has  not-  ta$n  eaten,  0  tori  of 
it*  eafth,  by  the  lira  m  tiger  or  RUcshosa,  slie  is  now.  living 
in  the  lower  region  with  iwcbaractec  unsullied 


MARKANDEYA 


303 


THE  RlSHi  said : — The  king  of  serpents,  known  as 
Kapotaka,  liv,es  in  the  nether  regions  ;  that  beautiful  young 
lady,  forsaken  by  thee,  and  roving  about  m  that  great  forest 
was  seen  by  him,  who  knew  her  story,  and  was  moved  by 
love  towards  her, — and  taken  to  the  nether  regions  (16— 18). 
His  daughter  with  beautiful  eye-brows  was  Nanda  by  name, 
O  lord  of  the  world,  and  the  wife  of  this  king  of  the  serpents, 
possessed  of  intelligence,  was  Manorama,  by  name  (19). 
This  beautiful  (lady)  will  become  the  co-wife  of  my  mother,— 
(she  thought),  and  seen  by  her,  she  was  taken  to  her  own 
house  and  artfully  concealed  in  the  female  appartment  (20). 
When  besought,  Nand§  did  not  reply  to  the  king;  then  the 
father  told  that  daughter  "thou  shalt  be  dumb"  (21).  Thus 
was  his  daughter  cursed  by  him,  and  she,  the  chaste  one, 
(thy  wife)  0  lord  of  the  earth !  captured  and  taken  by  that 
lord  of  the  serpents,  lives  there  (now)  (22). 

MARKANDEYA  said: — Then  the  king  overcome  with  great 
joy  asked  him  the  most  superior  among  the  twice-born  the 
cause  of  his  misfortune  so  far  as  his  wife  was  concerned  (23). 

THE  KING  said  ;-^0  thou  possessor  of  the  six  great 
qualities,  the  BhagaS)  the  affection  of  the  whole  world  towards 
me  is  very- great.  What  then  is  the  cause,  for  which  my 
own  wife  is  not  overhanging  towards  me  (24).  O  thou  great 
Muni,  my  love  towards  her  is  very  great,  even  more  than  that 
towards  my  own  life,  but  she  is  ill-disposed  towards  me,  tell 
me  the  cause  of  it,  0  thou  twice-born  one  (25). 

THE  RlSH!  said : — At  the  time  of  taking  her  hand  (i.e. 
thy  marriage)  thou  wert  looked  upon  by  the  Sun,  the  Venus, 
and  the  Saturn,  and  thy  wife  by  the  Mercury,  and  the  Jupiter 
(26).  At  that  moment  the  moon  became  hers,  while  similar- 
ly the  son  of  the  moon  became  yours,  these  two  are  mutually 
opposed;  therefore,  0  king,  is  thy  misfortune  (27).  There- 
fore go  and  govern  the  earth  according  to  the  injunctions  of 
thy  order  and  class;  taking  thy  wife  as  thy  helpmate  perform 
all  sacrificial  and  other  religious  duties  (28), 


MARKANDEYA  PURANAM. 

MARKANDEYA  said  r—Being  thus  spoken  to,  Uttama,  the 
governor  of  the  earth,  having  saluted  this  (Brahman)' and 
then  getting  upon  his  chariot,  went  to  his  own  city  (29), 


CHAPTER    LXXII. 


LARKANDEYA  said:— Then  having  found  his  own  city 
the  king  saw  that  twice-born  one  with  his  wife  who  had 
attained  an  excellent  disposition,  and  was  full  of  delight  (i). 
THE  BRAHMANA  said :— 0  thou  most  superior  king,  I  am 
gratified,  for  the  law  is  maintained  unto  me  by  thee  who 
kuowest  the  law  and  who  brought  my  wife  to  me  (2). 

THE  KING  said :— Thou  art  gratified,  0  most  superior 
among  twice-born  persons,  owing  to  the  due  observance  of 
the  law  of  my  order,  but  we,  O  Brabmana,  whose  wife  is 
not  in  the  house,  are  in  a  most  painful  situation  (3). 

THE  BRAHMANA  said  :— If  she  has  been,  O  Lord  of  men, 
eaten  up  by  wild  animals  in  the  woods,  what  can  be  done 
by  her.  Why  there  is  not  the  hand  of  some  other  (maiden) 
taken  by  thee  (in  marriage).  Owing  to  thy  subjection  to 
auger  the  law  is  not  being  observed  by  thee  (4). 

THE  KING  said:-My  love  has  not  been  devoured  by 
W!ld  animals:  she  lives,  in  truth,  with  uablemished  character 
What  shall  I  do  now  (5)  ? 

THE  BRAHMANA  said:_If  thy  wife  lives  and  is  not  nt- 
tached  to  any  other  person  then  why  is  the  sin,  caused  by 
tbe  absence  of  the  wife,  committed  by  thee  (6). 

THE  KING  said:~Even  if  brought  she  will  always,  0 
Brahman*,  be  opposed  to  me,  she  is  only  for  my  sorrow  and 


MARKANDEYA   PURANAM. 


not  for  my  happiness  —  she  has  no  love    forme.     Do    thou  so 
try  that  she  may  be  subject  .to  me'  (7). 

THE  BRAHMANA  said  :  —  For  her  love  towards  thee,  I  shall 
perform  that  sacrifice,  called  Mitravinda,  which  great  and 
beneficial  sacrifice  is  performed  by  those  who  desire  love  (8). 
That  sacrifice  is  the  worker  of  superior  love  among  husband 
and  wife  who  are  not  loved  by  each  other.  For  thy  benefit 
I  shall  perform  that  sacrifice  (9).  O  Lord  of  the  earth,  bring 
her,  thy  wife,  of  beautiful  eye-brows,  from  where  she  exists; 
she  will  give  thee  most  superior  happiness  (10). 

MARKANDEYA  said  :  —  Being  thus  spoken  to,  he,  'the   lord 
of  the   world,   brought  the   endless  objects    (needful  for  the 
sacrifice)  and  he,  that  most  superior  Brahmin  also   performed 
that   sacrifice—  (yajna)  (n).     With   a   view   to   work   up  the 
wife  of  that  king,  that  superior  person  among  the  twice-born, 
again   and    again    performed   that  sacrifice  seven  times  (12). 
When   that  great  Muni  felt  that  the  love  of  her  (the   queen) 
had   been    fully   established    on   her   own  husband,  then  that 
BrSLhmana  told  the  lord  of  men  (13).     "0  thou  most  superior 
among   men,   bring  her,  who  is  the   object   of  thy  love,  near 
thee;     and     enjoy     the     objects     of     pleasure    with    her, 
and    perform    sacrifices    likewise    being   honoured   (by  her) 


MARKANDEYA  said  :—  Being  thus  spoken  to,  by  that  Br§Lh- 
rnana,  the  ruler  of  the  world,  at  that  time,  overcome  with 
wonder,  then  remembered  that  Rakshasa  of  great  energy 
and  steadfast  resolution  (15).  0  great  Muni,  remembered 
by  him  at  that  time,  that  (Rakshasa),  immediately  approach- 
ing the  lord  of  men,  after  salutation  said,  —  "What  may 
I  do"  (16)?  Then  having  been  informed  in  detail  by  that 
lord  of  men,  going  to  the  nether  regions  and  securing  the 
wife  of  the  king,  he  came  back  to  him  (17).  Thus  brought 
she  beheld  then  her  lord  with  great  love,  and  said  again  and 
again,  being  full  of  delight  —  t(  Be  gracious"  (18).  Then  that 
king  embracing  that  honoured  one  with  great  eagerness 
29 


30$ 


MARKANDEYA   PURANAM. 


exclaimed — "I  am   always  gracious   to  thee,  my  love,  why 
then  dost  thou  say  so  again"  (19). 

THE  WIFE  said. — If  thy  mind  is  exceedingly  gracious 
towards  me,  O  lord  of  men,  then  I  beg  this  of  thee,  "do  thou 
do  this  which  is  the  object  of  my  worship"  (20), 

THE  KING  said : — Tell  me  without  fear,  whatever  is 
desired  by  thee  of  me, — that  will  not  be  unattainable,  O  thou 
timid  one;  there  is  no  doubt  of  it,  that  I  am  under  thy 
control  (21). 

THE  WIFE  said :— For  my  sake  by  that  serpent  has  his 
daughter,  my  friend,  been  cursed- — saying,— "thou  shaft 
be  dumb,"  and  she  too  has  come  by  dumbness  (22).  If  thou 
canst  effect  a  remedy  of  her,  for  the  removal  of  her  dumb- 
ness, moved  by  thy  love  for  me,  what  great  yood  wilt  thou 
then  do  unto  me  (23). 

MARKANDEYA  said :•— -Then  that  king  asked  that  Br§h~ 
mana  "  under  the  circumstance  what  kind  of  work  (sacrifice) 
is  to  be  performed  for  the  remedy  of  that  dumbness,"  and 
he  also  said  that  to  the  king  (24). 

THE  BRAHMANA  said : — In  obedience  to  thy  order,  0 
lord  of  the  earth,  I  shall  perform  the  Saraswati sacrifice 
and  owing  to  the  setting  in  of  the  power  of  speech  of  Nandt 
this  thy  wife  shall  be  released  of  her  debt  (of  gratitude  (25). 

MARKANDEYA  said  : — That  most  superior,  among  twice- 
born  persons  for  that  object,  performed  the  sacrifice  called 
Saraswati  and  with  concentrated  mind  repeated  the  Saras- 
waii  Suktas  (26).  Then  Garga  told  her,  whose  power  of 
speech  had  began  to  work,  in  the  nether  world,  "this  good, 
very  hard  to  work,  has  been  done  thee,  by  the  husband  of  thy 
friend1'  (27).  Coming  by  this  knowledge,  Nandft,  the  self  begot- 
ten daughter  of  the  serpent,  having  quickly  found  that  city 
&nd  then  having  embraced  her  friend  the  queen,  and  faying 
&lu0  done  honour  to  that  rulftr  of  the  earth,  and  having  re- 
portedly utterecf  benedictions  (on  them),— the  serpent  woman 
taking  feer  $eat  spoke  (thus)  sweetly  (38—29),  <%  the  good 


heart  has   been  drawn   to   thee.     Hear   what  I   speak   (30). 
O  thou   lord   of  men,  thou   shalt   have  a  son  endowed   with 
great  energy,  on  this  earth  ;  his  arms  shall  be  invincible  (31). 
He  shall  know  the  meaning  and  significance  of  all   scriptures 
and  shall  be  devoted  to  the  law  and  the  sacrifices  ;  that  intelli- 
gent one   shall  be   a  Manu,   the  lord  of  Manwantara"  (32). 
Thus   having   uttered   this   blessing  on  him,  the  daughter  of 
the  king  of  serpents,  0  Muni,  after  embracing  her  friend  duly 
went  away  to  the  nether  regions  (33).    There  a  long  period 
passed  of  that   king   enjoying  life  with   her  (the   queen)  and 
governing   his   subjects  (34).     Then  a  son  was  born   of  that 
high-souled  king  unto  her,  just  as  the  full-diced  and  beautiful 
moon  appears   on  the   full  moon  night  (35).     On    the   birth 
of  that  high-souled  one   all   the  people   found  great  delight 
and   the  flutes   of  the  Gods  were  played  and  flowers  fell  in  a 
shower  (36).     Munis,  having  come  (to  see   him)    and   seeing 
the   loveliness  of  hb   limbs,  and   his   future   character,  gave 
'hiflv  the  name— Auttama  (37),     'This  one  is  born  in  a  gQO$ 
family,  similarly  in   a  good  time,  and  unto  Uttanma,  and  it 
of  a  good  fprmt  therefor*  he  shall  be  Autta&ft'  (38), 

HARKANDRYA  sai4;~Theq, throne,  ihe  son  of  Uttenav 
and  similarly  known  by  th®  warn4  of  A*t|ama,  became  Manu; 
hear  of  his  prowess  from  rue  (39).  Whoever,  that  hears  daily 
the  whole  of  the  story  of  Uttama,and  that  of  birth  of  Autbama, 
shall  never  become  the  object  of  men's  ill-wilt  (40). 
Of  him  who  shall  hear  or  read  these,  there  shall  never  fre 
any  separation  with  obj..eQ&  of  his  desires  or  wives,  or  sons, 
or  ffieads  (-41).  Hear,  0  BrSlhman,  of  his  MaHwantara,  from 
»$  as  also  of  him  who  is  the  Indra  (in  that  Manwant&ra) 
and  who  are  th<$  Gods  and  who  are  Rishis  (42), 


CHAPTER  LXXIII. 


in  this 

(I).    The  gods  were 

their  names;  (,:,., 

truth  of  thdr  nLes) 


class,   similarly     of  the 
ca  ,ed 

And  a 


gods,0  thou 
spoken  of  in 
Auttama  (4)     A  fifth 


am  r*  * 

.lrt  ">  and  ^e  kinga 

f   ^"^  <"««> 
'  'h<*  whose  ™rk,  imitated 

^^          to   ««" 

'  were 

a  third 
?  g°ds'    WWe   °  mo«' 

cMha  natureof 


p 

"*"*'  *" 

of  the 


of 


the 

of  the    nature   i 
to  have  been 
s,  in  this  lfwt 
;  all.  these  were  the   w  , 

oSsessr0  th;  Le 

by  the        * 
gathered  the 


hv 


mMl!  SUperior 

of  gods  (6)- 


Muni-' 

e 
°f 


gathered  to- 


s 
<** 


, 

name  are  sung  by  men  in  »w.        ,  Iettcrs    of   *I»eir 

>«  of  diseases  fs}  Th    j  tl'T  ^  T 
.Wf  the  gods  ^tt  ^  °1     th 

(9)-  Of  that  ManftTere  1        "  *"*  ilwlltr^ 
famous  like  the  «wU  ?  S°ns'  stronS  and 

"-hi,  and 
*tara    of  that  most 


'''•j:";/:'^aS.;i1 


MARKANDEYA 


309 


energetic  Manu  lasted  his  offsprings,  being  lords  'of  men, 
governed  the  whole  world  (n).  The -seven  sons  of  that  great 
souled  one,  who  was  the  most  superior  person  among  men 
by  their  own  energy  born  of  penance,  became,-  in  that 
Manwantara  the  seven  principal  Rishis  (12),  This  is  the 
third  Manwantara,  now  related  to  you  by  me  ;  the  Tamasi 
is  said  to  be  the  fourth  Manwantara  (13).  O  Brahman, 
hear  from  we  who  will  relate  to  you  (presently)  the  birth  of 
that  Manu,  by  whose  fame,  though  he  was  born  of  a  low 
caste  mother,  the  whole  world  was  illumined  (14).  The 
character  of  the  others  as  well  as  of  his,  and  likewise  his 
birth,  and  the  influence  of  these  high-souled  ones  should  be 
known  as  beyond  the  comprehension  of  the  senses  (15). 


CHAPTER    LXXIV. 


said  : — There  was  on  earth  a  king  Swa- 
rastra  by  name,  famous,  and  full  of  energy,  the  perfoijpner  of 
many  sacrifices,  wise,  and  unconquerable  in  battle  (i).  Wor- 
shipped by  his  councillor  the  sun-god  gave  him  long  life,  and 
O  thou  twice-born  one,  his  wives  were  a  hundred  in  number 
(2).  Of  him,  the  long-lived  one,  the  wives  were  not  long-lived^ 
O  Muni !  and  in  time  the  servants  and  the  councillors  similar- 
ly all  were  dead  (3).  In  this  way  separated  from  his  wives 
as  also  from  his  attendants  who  were  born  with  him,  being 
restless  in  mind  he  began  to  lose  his  energy  day  by  day  (4). 
Then  at  that  time,  (a  king)  by  name  Bimardda  deposed  him 
from  his  kingdom, — who  had  lost  his  vigour  and  was  sad, 
having  been  forsaken  by  most  intimate  attendants  (5).  He, 
the  possesser  of  the  eight  good  qualities,  deposed  from  his 


I 


'if  I 


010 


MARKANDEYA  PURAMAN, 


kingdom,  with  his  mind  bowed  down  by  sorrow  and  bereave- 
ment, going  to  the  forest,  and  living  on  the  banks  of  the  river 
Vitasta,  practised  penances  (6)*  He  practised  the  penance 
of  the  five  fires  in  summer,  and  got  himself  wetted  in  the 
waters  of  the  clouds  during  the  rains,  and  lying  in  water 
during  winter,  he  lived  without  food,  taking  the  vow  of  self- 
control  (7).  Then  while  he  was  thus  practising  the  penances, 
during  one  rainy  season,  there  was  a  great  deluge  owing  to  an 
incessant  down-pour  from  the  clouds  (8)*  The  quarters 
could  not  be  distinguished^  neither  the  east,  nor  the  south 
nor  the  west,  nor  the  north ;  everything  seemed  to  be  covered 
with  darkness  (9).  Then  owing  to  the  great  deluge  that 
}cing  was  carried  away  by  the  extremely  rapid  current  of  the 
river,  and  though  praying  for  rescue  he  did  not  find  its  banks 
(IQ).  Next  the  lord  of  the  earth,  carried  to  a  long  distance 
by  the  current  of  water,  came  across  a  deer  in  that  water; 
and  he  caught  her  by  the  tail  (n).  By  that  craft  (of  a  tail) 
was  he  conducted  here  and  there,  in  that  darkness,  on  this 
earth,  and  at  last  he  found  land  (12).  Haying  crossed  exten- 
sive and  deep  sloughs,  pulled  by  that  deer,  that  king  found 
another  pleasant  forest  (13).  In  that  darkness  did  the  deer 
draw  the  lord  of  the  world  attached  to  her  tail,  and  grown 
lean  tand  weak)  by  cruel  austerities  (14),  Walking  about 
again  and  again  in  that  darkness,  his  mind  being  moved  by 
passion,  he  found  great  pleasure  in  her  touch  (15),  In  that 
forest  knowing  that  lord  of  men  full  of  love  (towards  her) 
and  engaged  in  touching  her  hack,  that  deer  (thus)  spoke 
to  him  (16).  "  Why  dost  thou  touch  my  back  with  trembling 
hands,  0  lord  of  men?  This  action  haa  taken-  a  contrary 
course  (17).  Thy  mind,  0  lord,  is  not  set  on  an  unworthy 
object ;  thy  connection  with  me  is  wot  forbidden+~but  this 
Lola  stands  in  the  way  of  my  union  with  thee  (18). 

MARKANDEYA  said  ;•— Hearing  this  speech  of  that  deer 
tbu  lord  of  the  world, ,  moved  by  curbsity,  spoke  this  word 
to  the  deer  (19). 


MARKANDEYA  PURANAM 


3't 


THE  KING  said:— Tell  me  who  thou  art,  O  deer,  and 
how  dost  thou  speak  like  a  human  being  and  who  again  is 
this  Lola  who  stands  as  an  obstacle  to  thy  connection  with 
me  (20), 

THE  DEER  said : — I  am,  O  king,  thy  wife,  known  before 
as  Utpallvati,  the  chief  queen  among  a  hundred  wives,  and 
the  daughter  of  Dridadhana  (21), 

THE  KING  said: — But  what  didst  thou  do  by  which  thou 
hast  found  this  birth.  Why  has  she,  who  was  devoted  to  her 
husband,  and  assiduous  in  the  observance  of  the  law,  come 
by  such  a  state  (22), 

THE  DEER  said  : — In  my  fathers's  house,  as  a  maiden,  I 
went  with  my  friends  and  companions  to  the  forest  for  a 
pleasure-walk,  and  there  saw  a  he-deer  united  with  a  female- 
deer  (23).  Then  by  me,  who  went  near,  was  the  female 
deer  driven  away  and  through  fear  of  me  she  went  to  another 
place;  then  the  male  deer  being  angry  said  (24).  "  Thou  fool, 
why  hast  thou  become  so  mad ;  fie  to  thy  evil  disposition, 
toy  which  is  this  my  union  frustrated  i  (25)."  Hearing  his 
word,  who  was  speaking  like  a  human  being  over-taken  with 
with  fear  I  told  him  this—*"  who  art  thou  that  hast  attained 
this  birth  (26).  Then  he  said: — "  I  am  the  son  of  the  Rishi 
Nribrittichakshu,  Sutapi  by  name  ;  being  moved  by  desire 
for  this  female  deer,  I  have  become  a  deer;  (27)!  And 
become  subject  to  her  through  love,  I  was  also  desired  by 
her  in  this  forest;  but  O  evil  one,  we  are  separated  by  thee  ; 
therefore  shall  I  curse  thee  (28)."  By  me  was  also  spoken 
this:— "O  Muni,  through  ignoronce  I  have  offended  thee  ;  be 
gracious  to  me,  it  is  not  meet,  O  respected  one,  that  thou 
shouldst  curse  me  (29)."  Thus  being  spoken  to,  0  lord  of  the 
earth,  that  Muni  also  told  me  this  : — (<I  will  not  curse  thee,  if 
I  may  give  myself  to  thee  (30)."  By  me  was  also  spoken  (this) 
— ''I  am  not  a  female  deer,  thou  who  art  of  the  form  of  a  deer 
ihalt  find  another  female  deer  in  the  forest  ;  therefore  control 
thy  passion  for  me  (31)."  Being  thus  spoken  to,  he  said,  with 


313 


MARKANDEYA  PURANAM, 


his  eyes  becoming  blood  shot  through  amrer  and  h,'0  r     , 
bhng,  <<I  am  not  a  female  deer,"  byfcee  Kbtn*      ^ 
tnou,   fool,  shalt   become  a   female   deer 

extremely  pained  I  told  the  Muni,  who 

exceedingly  angry,  was  now  ful[y  CQn   ' 

after  salutation,— "be  gracious  to  me| 

inexperienced  in  (the  use  of)  words  ' 

spoken  by  me;  in  the  absence  ot  the 


a 

t  »  ,e« 

'" 


, 


of  theel  ^»\      TL         t    ,  ™vuu*  ^,6.,    ^TJIJ  ^e 

deer    a  "   ^   °f  the 


thy 


deer,  and   honoured 
•/rt«  which  are   not. 

(40).    That  Lo,a  also, 

father's  enemies  and  conquered    he 
U«t  become  Manu  (4I)  » 

the  state  of  the  b  t 

«  ^rn  in  my  womb  (42) 

set  on  me,  l,as  not  been  m 
«l  %  lawful  love,  but  h  s 
Obstacle  (43). 


1"1'  **> 
° 


„ 

' 
'n  ^  W0mb 


hi, 

W0rld'   »haU  at 
&"d 

this 

tliy  mind' 

the  fan^ 
created  L 


'XI 


MAKKANDEYA  :PMUNAj£t.' 


-         «o 

o  that  hish-soue    one 
found  a  7-,,^,  M   h 

by  r.«  u^,,  thi," 

Tbe.  that  T,n»sa,  nu^ed  b      ,at 
intelligence  grew,  ,poke  Ls  t 


H,  i.  h  **" 

H<  »  >">'"  of  «  ".otter 

W° 


"*" 


.  ,       - 


from 


,  of  all  those  who 


40 


S;!4 


'PUR  AN  Aft. 


finighty  of  strength  and  energy,  and  joined  to  a  hundred 
sacrifices  (58).  O  Br&hman,  Jyotirdhfima,  Pritha,  Klvya, 
Chaitra,  Agni,  Balaka  and  Pivara.  these  seven  were  the  sever* 
leading  Rishis  (59).  The  kings  exceedingly  powerful, — Nara 
Ksfa§nti,  Skanda,  DSnta,  Jangha  &e.,  were  likewise  the 
of  Tamaisa  (60). 


CHAPTER    LXXV. 


ARKANDEYA  said: — The  Fifth  Mann  is    spoken   of 
Riiv^ta,  0  irlhman  :  hear  of  his  birth   in  detail,  I  shall 

it  to,  you  (i).     0  thpn  possessor  of  the  eight 
<malities  of    kindness,   $c.f   there  was  a   RUhi    kiw>wn 

;  of  him  the  high-soukd  one,  who  was  sonless, 
born  a  son  in  the  (sign  of  the)  *  tar  Rava,ti  (a).  He  perform 
ed  according  to  the  law  all  his  sacraments  commencing- 
with  that  of  Jatakarm*  (or  the  birth-  ceremony)  and  likewise 
Upanayana,  and  he  too,  0  Muni  became  %  tad  character 
(3),  From  the  time  when  this  ope  w^s  bom  Ihat  Kislri,  the 
most  superiar  among  MUM  is,  was  oveclaken  by  a  lingering 
and  enduring  disease  (4).  His  mother,  laid  wp  with  lepiosy 
and  other  diseases,  was  subjected  to  extreme  suffering,  and 
his  father  being  sad  thus  thought  (within  himself)  (5),  "What 
is  this?"  And  then  that  exceedingly  evil-minded  son  of  hfa 
look  away  the  wile  of  another  Mutti'i  son  wh0>  was  attached 
lo  him  (6),  Th«n  Ritavlka  uttered  With  a  heavy  mm4  »•*•» 
<*  Soak***e88  oi  raeii  is  better  than  the  poMeesoik  of 
().  A  bad  ion  always  cwntea  paia  to-  the-  heart  tf 
mA  of  the  mother,  a0d  brings  down  |t^  tli 
anoewteM  stefcif»td  w  fceavt «  (I).  .  ii^  m  ol 


'     i\ 

,  I 

I 
^ 


MWAMftift 


§«$ 


food  to  friends,  nor  of  atty.drtisfefctiofe  to  tfi6-:ittaweA}lfi  is  a 
;  source  of  misery  to  his  father;  tthfe  birth  of  such  a«  eviUdoar 
is  to  be  lamented  (9).  Bles$ed  are  they-  tohote  sons  ace  after 
the  mind  of  all  the  world,  the  workers  of  g®od  untd  .  men 
and  of  a  quiet  disposition,  and  devoted  to  virtuOu3  worbs 
(10).  Our  life  is  unhappy,  and  bad,  and  Hot  tendrng  to- 
wards the  next  world,  but  tending  towards  hel^  and  ndt 
.heaven,  owing  to  its  connection  wkh  an  evil  sori  (tr).  He 
causes  humiliation  to  friendsv  and  glorification  to  those  who 
wish  us  ill,  and  also  brings  on  old  age  and  infirmity  on  the 
lather  before  his  time  j  a  bad  son  surely  does  all  this  (12);" 

MARKANDEYA  said:^~That  Muni,  with  his  heart  burnt 
by  the  conduct  of  this  bad  son,  asked  Garga  the  eefusa*  erf 
.all  this)  (13), 

RlTAVAK  said  :—  By  me  were  the  Vedas  of  old  duly  learnt 
from  Subrata;  having  finished  (the  study  of)-  the.  Vedas,-  I 
took  unto  me  a'wife  in  accordance  with  the  injunctions  of  the 
law  (14),  And  by  me  have  all  sacrificial  works*,  works,  that 
fie  ordained  in  the  Sranta  Sutrasj  as  also  thosef  'by  -rtjhe 
Sbttfiffci  :as  a}s<>  tho,  sacrifices  to  -fir^^-^bean'  performed*  witift 
my  wife  (as  help  niiite)^  O  gpeat  Muni  1  nan«  of  my  work* 
has  beetr  imperfectly  d©n^  till  .  JJ.QW  (25^'  '.JAcc«9fd||gj  bd 
the  law  of  proddcing  progeny  f  nofr  tinder  th^infeenc^  af  kst 
but  for  the  sake  of  a  son,  k%s  tMs  one  been  begotten  by  me^ 
who  was  afnaid  o£  (the  hell),  called  Put  (16).  Sach  is  tUte 
one  (my  son)  j  O  Muni,;  is  it  for  his  own  fault,  or  through 
any  gjailt  af  ralne^that  he  has  become  the^  soured  of  miserji 
ftq  us  and  the  giver  of  pain  to  my  friends  by  his  bad 


GARGA  said:  —  0  most  superior  Muni,  this  thy  son  is 
withia  the  sphere  of  the^  star  Revati  ;  therefore-  haftf  he 
become  a  source  of  thy  misery,,  for  he  is  born  in  an  evil 
time  (18)^  There  is  no  wrong  due'to  tlhee,  or  to  his  mother, 
or  to  thy  family;  th©  cause  of  his  evil  disposition  is  his  cam- 

to  thisi  world  within  the  sphere  of  thfe  star  Revati  ^( 


3*6 


MARKANDEYA   PUR  AN  A  (VS. 


RlTAVAK  said  :-— As  this  evil  disposition  of  my  only  son 
is  due  to  the  Influence  of  the  star  Revati,  may  that  Revati 
therefore  even  fall  (from  her  orbit)  (20). 

MARKANDEYA  said : — In  this  way  on  the  curse  being 
uttered  by  him,  the  star  Revati  fell  (from  her  orbit)  in  the 
presence  of  all  the  world  whose  hearts  were  over-powered 
by  wonder  (21).  The  Revati  star  also  fell  on  all  sides  of  the 
mountain  Kumuda,  all  of  a  sudden  illumined  the  forests,  the 
caves  and  the  streamlets  (22),  On  account  of  that  fall  the 
mountain  Kumuda  also  became  known  as  Raivataka,  the 
most  pleasant  mountain  on  all  the  earth  (23).  The  loveliness 
that  was  of  that  star  became  the  lake  Pankajini :— from  it 
was  born  then  a  maiden  most  charming  on  account  of  her 
beauty  (24).  0  Bhagurat  seeing  that  maiden,  born  of  the 
loveliness  of  Revati,  the  Muni  Pramucha  gave  her  the  name 
of  Revati  (25).  That  possesser  of  the  eight  good  qualities 
of  kindness,  &c.,  Pramucha,  even  in  this  great  mountain, 
brought  up  this  girl  born  in  the  vicinity  of  his  own  hermit- 
•  aS6  (26).  That  Muni,  seeing  that  maiden  endowed  with 
great  beauty,  come  to  youth,  thought  (within  himself)  who 
bhall  be  the  lord  of  this  (girl)  ?  (27).  O  Muni !  Thinking 
in  this  way  a  long  time  elapsed,  and  yet  the  great  Muni  did 
not  come  across  a  bridegroom  worthy  of  her  (28).  Then 
to  enquire  of  the  god  of  fire  about  her  bridegroom  that 
Muni  Pramucha  entered  the  place  of  sacrificial  fire,  and' to 
him  thus  questioning  the  eater  of  sacrificial  offerings  (i*  tn 
the  god  of  fire)  said  (29).  The  lord,  of  the  earth,  Durgama  by 
name,  mighty  of  strength  and  energy,  of  pleasant  speech 
and  devoted  to  the  law,  shall  become  the  husband  of  this 
one"  (30). 

MARKANDEYA  said :— Afterwards,  0  Muni,  that  lord  ctf 
men,  the  wise  Durgama,  born  of  the  race  of  Priyavrata,  ^,tid 
mighty  of  strength  and  valour,  the  son  of  Vikramashik,  born 
fo  the  womb  of  Kllindi,  came,  in  course  of  a  hunting  ex* 
pedltibn,  to  his  hermilag^  (31-^ -32).  That  lord  of  the  earth, 


MARKANDEYA  PURANMl. 


3*7 


Entering  the   hermitage   and   seeing   her   of    slender  limbs, 
calling  her  as  his  dear  one,  asked  about  that  Rishi  (33). 

THE  KING  said: — Where   has   the   most   superior  Mun 
the   possessor   of  the   six    great   qualities,  the  Bhagas,  gone 
from  this  hermitage  ;   I  desire  to  salute  him  here,  therefore 
tell  me  this,  O  thou  graceful  one  (34). 

MARKANDEYA  said:— The  Brahmin,  who  had  gone  to  the 
place  of  the  sacrificial  fires,  hearing  those  his  words,  as  also 
his  addressing  her  as  the  dear  one,  came  out  in  haste  (35). 
That  Muni  saw  the  great-souled  king,  possessed  of  all  the 
signs  of  the  lord  of  men,  and  bending  before  him  in 
reverence  (36).  One  seeing  him  then  he  addressed  his 
disciple  Gautama  thus — "Gautama,  bring  soon  due  offerings 
for  this  lord  of  the  world  (37).  On  the  one  hand  this  one 
is  a  king  come  after  a  long  time,  on  the  other  hand  he  is  my 
son-in-law,  therefore  it  is  my  opinion  that  he  is  worthy  of 
especial  offerings  (38). 

MARKANDEYA  said: — Then  that  king  began  to  think 
upon  the  cause  of  his  being  (spoken  of  as)  the  son-in-law; 
and  could  not  decide  it  j  therefore  the  king-  accepted  that 
offering  in  silence  (39).  The  great  Muni  welcomed  that  lord 
of  kings,  who  had  taken  his  seat  and  had  accepted  the 
offering  arid  said:— fr Is  everything  well  with  thy  home, 
(40),  O  lord  of  men,  with  thy  treasury,  with  thy  army,  with 
thy  friends  and  feudatories,  thy  servants  and  courtiers  and 
likewise  with  thy  ownself  on  which  are  all  these  established 
(41).  Thy  wife  also  is  well;  I  do  not  ask  therefore  of  her, 
who  lives  here  ;  are  thy  other  wives  well  (42)  ? 

THE  KING  said: — O  thou  of  good  vows!  through  thy 
mercy  there  is  no  bad  news  concerning  any  one  belonging 
to  me.  But  I  am  curious,  O  Muni,  to  know  who  is  here  my 
wife  (43). 

THE  RISHI  said  :—That  excellent  wotokri  Revati,  the 
possessor  of  the  six  good  qualities,  and  who  te  most  beautiful 


3  f  8 


in  all-  the  three  worlds,  is  thy  wife  ;  dost  thou  not  know  h«r  n 
king?  (44).  °W  ber>  0 

THE  KING  said  .— Subhadrl,  the  daughter  of  Shanta  rtl 
daughter  of  Kaberi,  O  lord,  and  also  Sujita  the   da±  *'     * 
Surashtra,  and  Kadamva  the  daughter  of  Barutha 
and  also   Nandhn,   I   know  as  my   wives  living  i,   ' 
Othou  twice-born  one.    O  thou  possessor  of 
•qualities,  the  JSAagast   I  da  not 
t4S- 


THE  R.SH,  said  :~That  one  of  superior  colour  who  ha, 
just  been  spoken  to  by  thee  as  the  dear  ene,  O  lord  of  earth 

of  thine'  worthy  °f  a 


-MARKANDEYA  4-URAJUM. 


TH?     WG  said^T.uly  ho  ^  been        ken  -b 
Q  Muv,.  my  motive  was  not  bad.    In  this  case  it  is 

$<*.  that  thou,  0  revered  Q«e,  should  be  angry  with 

beseech  thee  for  it  (48). 

THE  RlSHi  said:_Thou   sayest   truly,   O  lord  of  earth 
s.  not  evil  ;Q  lord  of  mea,   thou   didst  say  thk 
Waved  by  the  god  of  fire  (49).    The  great  god  of  fit  J£  the 
jarr-er   of    the    saaificia,    ofebgs)     having   be.n 
by    «e   as--who    shall     be  the     busband  of  this  one, 

'  T1  T?  *?  day  that  thou'  °  ™«**  one, 
husband)  (5o)r    Therefore  accept,,  O  lord  of 


K 

by  t^e   as.  the  dear  one,    then-  Wfa*  do*   tbou 
hesitate  ?  (ht  think  of  it  in»  thy  wnd)  fe|>, 

thi*  ^d  el  tb«  earth, 

'       u 
huasejf  ready  to.  perform,  her 


,      =          - 

to  h.m,  her  father,  who  was  making  preparation*  for 

ri  Wf  J|  L   for  1 
shQw  me  tbi»  favour  that 


-3 


MARKANDEYA   PURANAM. 


3*9 


feeing  gracious  towards  me  thou  shalt  perform  my  marriage  at 
the  ticne  of  the  star  Revati  (54). 

THE  RfSHi  said  :— •  The  >star  Revati,  existing  IB  conjunc- 
tion with  the  moon  ;  exists  not,  O  thou  good  oire  !  There  are 
other  stars,  O  thou  whose  eye  brows  are  excellent,  fit  (to 
preside  over)  thy  marriage  (55). 

THE  MAIDEN  said :— "It  seems  to  me,  father,  that  without 
him,  the  time  of  my  marriage  shall  be  fruitless.  How  shall 
the  marriage  of  one  like  myself  be  performed  at  a  fruitless 
time*1  (56).  The  performer  of  penances,  well  ftnown  by  the 
name  of  Ritav§k,  became  angry  with  Revati,  and  by  him 
thus  angry  was  the  star  destroyed  (57).  And  by  me  also 
has  it  been  promised  to  this  one  that  this  one,  with  intoxica- 
ting glance,  shall  be  thy  wife.  If  thou  dost,  not  desire 
marriage,  a  great  difficulty  has  presented  itself  to  me  ($8). 

THE  MAU>EN  said  : — What  penances  have  been  practised 
by  that  Muni  Ritavak,  such  as  have  not  been  practised  by 
thee,  ray  father?  Am  I  then  the  daughter  of  an  inferior 
Brthqiana  ?  (59). 

i     TttB  RtSHi  said:— Thou  art  not,   my  girl,  the 
of  an1  idlerior  Brlhmana,     nor    even   of  the   performers 
penances ;  thou  'ktt  my  daughter,  who  is  capable  of 
'  Other  gods  (60). 

The  MAIDEN  said : — If  my  father  be  one  who  has  attained 
the  virtues  of  penance,  then  why  is  not  marriage  performed 
in  that  star,  halving  previously  set  it  in  the  bright  firmament 
(6r). 

THE  RtSHl  said:— So  be  it  then  for  thy  good,  0  thou 
good'  one— Be  pleased,  fdr  tliy  sake  I1  shall  again  establish 
the  star  Revati  on  the  orbit  of  the  moon  (63)- 

MARKANDEYA  said  :— Then  0  thou  superior  Brahmana,  by 
the  power  of  his  penances  the  great  Muni*  made  the  star 
Revati,  as  before,  joined  with  the  moon  (63)".  And  having 
performed  the  marriage  of  the  daughter,  according  to  the 
law,  and  to  the  accompaniment  of  sacred  formulas,  being 


32O 


MARKAN0EYA   PURANAM, 


fined  wUh  delight  he  again  thus  spoke  to  the  son-in-law  «<> 
0  governor  of  the  earth,  say,  what  shall  I  give  thee  as  thy 
marnage  present;  I  shall  give  thee  even  things  that   are  trn  * 
hard  to,get ,  the  power  of  my  penances  is  invincible"  (6O 

THE  KING  said  :-I  am   born  of  the   descendants  of  the 
Swayambhuva   Manu,  0  Muni;  I   pray  that  l  ' 

^favour,  a  son    who  shall  be   the   Iord   of 

_  THE  RlSHlsaid:_This  thy  desire  shall  come  to  pass 
Thy  son,  O  ruler  of  the  world,  shall  be  Manu  and  shall  enjoy 
all  the  earth,  and  shall  also  be  righteous.  7 

MARKANDEYA  said  :-Tlien  taking  her  the  king  went  to 
hjs  own    city ;  and   from    ncr,    Revati>  wag  «        nt   to 

Manu  Revat,  (63).     He   was  invested   with  all  the  virtu  s 
and  was  unconquerable  by  men,  and   knew  all  the  science,' 
and  was   yersed   in   the   knowledge   of  the   meaning   of  the 
y.dM  and  other  scriptures  (69).     Hear  with  undivided  atten! 
.on,  0  Brahman,  O  Muni,  from   me  relating  the  gods    t  e 
ord  of    the    gods,    the    earthly  kings,    &c,  (7o)     0  tl  ou 
tw.ce.born  one    in  that   (Manvantara)  the   Sumedhas,    ,e 
Bhupaus,  the  Va.kuntas,  the  Amitabhas,  were  the  gods/each 
divided   ,nto   fourteen   classes  (;i).     The   lord  of  \^       J 
lasses,    B,bh«    by  name,   was  the  enjoyer  of    a  hundred 
Sacrifice  (7a).   In  the  Manvantara  of  the  Manu  Revata  Hira- 
nyaroma  Vedasri,   Urdhavahu,   sirailar,y  others.-Vedavah! 
Sudhama,  and  also  Parj>)ya,  the  great    Muni  Vashista,  the 
po  sesser  of  the  .„  good  qualities  of  kindness,  &c.,  and  who 
had  g0ne  to  the  utmost  limits  of  the  Veda*  and  the   Vedantas 
**»  were  t  e  seven  primal  Rishis  (74).    Balabandhu, 


CHAPTER    LXXVI- 


LARKANDEYA  :t — Thus  have  the  five  Manwantaras  been 
described  to  you  by  me.  Hear  next  of  the  sixth,  belonging 
to  Chikshusha  (l).  In  the  previous  birth  this  one  was  born 
of  the  eye  of  Paramesti,  therefore,  O  thou  twice-born  one, 
even  in  this  birth  his  name  became  Chakshusha  (2).  The 
wife  of  the  high-souled  Rajarshi  (the  princely  Rishi) 
Anamitra  bore  a  son,  learned,  and  pure,  and  possessed  of 
the  recollections  of  all  former  births,  and  powerful  (3).  At 
his  birth  his  mother  embraced  him  with  love,  lying  on  her 
lap,  loudly  expressing  her  joy,  and  again  and  again  did  she  so 
(4).  He  was  born  endowed  with  the  knowledge  of  former 
births,  therefore  lying  on  the  mother's  lap  he  laughed ;  at  this 
the  mother  becoming  angry  spoke  these  words  (5).  "I  am 
overtaken  by  fear.  What  is  this  my  child  ?  There  is  smile  on 
thy  face — thy  intelligence  is  born  prematurely.  Dost  thou 
see  any  happy  augury?  (6). ;/ 

THE  SON  said:— Dost  thou  not  see  that  this  female  cat 
before  thee  is  willing  to  eat  me$  and  the  secend  one  (wishing 
to  eat  me)  is  this  Jataharini,  who  is  out  of  thy  sight  (7).  Be- 
cause moved  by  the  love  of  thy  son,  thou,  O  revered  one,  art 
beholding  me  with  affection,  and  by  crying  aloud  art  embra- 
cing me  many  times,  from  which  arises  rapture  (in  thee)  and 
thy  sight  is  filled  with  tears  born  of  love, — therefore  has 
this  smile  come  to  (my  lips);  hear  also  its  reason  (8 — 9). 
Drawn  by  selfishness  this  female  cat  is  longingly  looking  at 
me  j  and  similarly  the  other  one  the  Jataharini,  who  is  out  of 
sight  (ro).  Just  as  these  two  are  devoted  to  me  with  tender 
hearts  from  selfishness  similarly  thou  too  also  art  moved  by 
selfishness,  so  it  seems  to  me  (n).  But  while  the  female 
cat  and  Jataharini  are  bent  upon  enjoying  me  (imme- 
diately) thou  desirest  such  fruits  of  me  as  thou  mayst  enjoy 
41 


322 


MARKANDEYA  PURANAM. 


gradully  in  time  (12).  Thou  dost  not  know  me,— who  this 
one  is;  aor  hast  thou  been  benefited  by  me,  our  association 
is  not  of  long,  only  of  five  or  seven  days  (13).  Still  thou 
lovest  me,  embracest  me  with  tears,  and  dost  address  me 
with  such  words  as  father,  son,  the  good  one,  &c. 

THE  MOTHER  said :— Not  for  any  benefit,  O  beloved  one, 
do  I  embrace  thee  with  love.  If  this  be  not  pleasant  to  thee,' 
and  I  be  deserted  by  thee,  whatever  selfish  objects  may  be 
gained  from  thee,  they  are  given  up  by  me  (15). 

MARKANDEYA  said:— Thus  saying,   she, .leaving  him,  got 
out  of  the   confinement   house,  with   her  external    senses  be 
numbed   and   unfit   for  work,   but  her  inner  spirit  pure  (16). 
Then  Jataharini  took  that  (child) ;  and  she,  having  stolen  their 
boy,  placed  him   ou   the   bed  of    king  Vikranta,   and  took 
his  son  (17).    And  taking  him   also   to  another  house,  and 
taking    up    the     son  of    that  house,    gradually    JatSharini 
ate  up  that   third   one  (t8).      This   exceedingly   cruel    one, 
thus  continually  stealing  (peoples'  children)   and    exchanging 
one  after  another,  always  eats  up   the  third   one  (19).     Then 
the   lord   of  earth   Vikranta  performed   all   the    sacramental 
ceremonies  which  are  performed  by  the   kings  (20).    The 
father,  that  lord  of  men,  Vikranta,  moved;  by  supreme  delight, 
according  to  law,  gave  him  the  name  Ananda  (ai).     To  him, 
and  the  boy  after  his  Ufanayan*  sacrament  had  been  per' 
formed,  the   Guru  said,   "at  first  go  and  make  obeisance  to 
thy  mother"  (22).    Hearing  that  word  of  the   Guru  he  said 
laughing  :-"Which  mother  is  to  be  adored  by  me,  whether 
she  who  gave  me,birth  or  she  who  nursed  me  (23)." 

THE  GURU  said :— This,  O  thou  poMctaer  of  the  eight 
great  qualities,  is  she  who  gave  thee  birth,  she  the  daughter 
of  Jarutha,  and  the  chief  queen  of  Vikrinta,  known  by  the 
name  of  Haimini  (24). 

ANANDA  said  -.-Shells  the  mother  of  Chaitra,  resident  of 
Vishalagrima  and  son  of  the  Brahman  Agravadha,  who  is 
born  of  h*r;  we  are  born  of  another  (25). 


again  is  Chaitra  spoken  of  by  thee  ?  where  art  thou  born', 
and  why  art  thou  here ;  tell  me,  I  apprehend  a  great  diffi* 
culty  (29). 

AMANDA  said: — The  universe  being  thus  stationed  wher'e 
Is  the  opportunity  for  stupifaction  ?  0  Br&hmana  saint,  who 
is  whose  son  and  who  is  whose  friend  ?  (52).  All  such  re- 
lations  originate  with  the  birth  of  mankind  and  they  are  alt 
snapped  by  death,  0  BrShmana  (33).  The  relation,  with  the 
friends  that  springs  up  with  the  birth,  ceases  with  the  dis- 
solution of  the  body ;  such  is  the  law  of  the  universe  (34)^ 
Therefore  do  I  say  that  there  is  no  friend  while  living  iw  the 
world.  Who  is  else  is  an  eternal  friend?  Why  then  is  thy 
understanding  bewildered  ?  (35).  Even  in  this  birth  I  hav£ 
got  two  fathers  and  two  mothers.  What  wonder  is  there  if 
this  happens  again  in  the  next  birth?  (36).  I  shall  (now) 
engage  in  devout  penances.  Do  thou  therefore  bring  him 
from  VishStlagr^ma  who  is  the  son  of  the  king  (37). 

MARKANDEYA  said  : — Thereupon  the  king,  along  with  his 
wife  and  friends,  was  stricken  with  wonderment.  Then  with- 
drawing all  attachment  he  orderd  him  to  retire  into  woods 
(38).  Then  bringing  his  son  Chaitra  and  reverencing  the 
Brahnlana  by  whofn  tie  was  brought  up  in  the  light  of  a  son 
he  trained  him  up  for  the  kingdom  (39).  Then*  Ananda, 
a  mere  boy,^engaged  injrigicTausterities  in  the  forest  for  ex- 
hausting his  actions  that  stand  in  the  way  of  salvation  (40). 
Whilst  thus  engaged  in  rigid  austerities  the  deity  BrahmH 
said  to  him  "  0  son,  tell  me  why  hast  thou  engaged  in  such 
rigid  austerities"  (41). 

ANANDA  said: — "O  Reverend  Sir,  with  a  view  to  purify 
my  own  soul,  and  exhaust  those  actions  that  have  fettered 
me  I  have  engaged  in  this  devout  penance"  (42). 

BRAHMA  said: — "One,  engaged  in  actions,  has~no  right 
(to  practise  devout  penances)  and  is  unworthy  of  salvation. 


324  MARiCANDEYA  PURAMAN. 

How  canst  thou,  possessed  of 


™  a  par""[cr  of 


'  Madhu, 
(54)- 

Tilil  *5,nirifit  /\f 
„         ***  oviug  ui   *u«,uu  unaicsnufthft  and   ^IIA^  *n  L      .         *  '"" 

5Krr£^'-^ia*b— * 


MARKANDEYA  PURANAM. 


325 


has  now  appeared,  is  called  Manu  Vaivaswata.  Hear,  I  shall 
now  describe  the  deities  and  others  of  this  seventh  Manwan- 
tara  (57). 


CHAPTER   LXXV1I. 


LARKANDEYA   said : — 0   great    one,   the   daughter   of 
Vishwakarman  was  the  wife  of  the  sun,  by  name   Sajn§,  who 
begat  on  her  a  son,  by  name  Manu,  who,  illustrious  as  he  was, 
was  equally  a  master  of  various  branches  of  learning.  He  was 
the  son  of  Vivas wat  and  was  therefore  called  Vaivaswata  (i — 2). 
As  soon  as  she  was  espied  by  the  sun  Sajna  used  to  close  her 
eyes  and  therefore  he,  in  anger,  addressed  to  her  cruel  words 
(3)  "Since,  O  stupid  one,  you  close  yours  eyes  as  soon  as  I  cast 
ftty  looks   on  you  therefore   will  you  give  birth  to  Yama,  the 
destroyer  of  creatures  (4).''   Thereupon  the  goddess,  stricken 
with  fear,   assumed  trembling  looks,  at  which  the  sun  again 
said  to  her  (5).    "  Since  beholding  me,  you  have  assumed 
trembling  looks  you  will  give  birth,  as  your   daughter,  to  the 
fickle  river  (6)/1     Thus  by  "the   imprecation  of  her  husband 
she  gave  birth  to  Yama  and  the  great  river  celebrated  under 
the  name  of  Yamuna  (7).     Henceforth  she,  with  great   diffi- 
culty, began  to  suffer  the  effulgence  of  the  sun.     And  unable 
to  bear  it  she  began  to  think  (8).     "What  shall  I  do  ?  Where 
shall  I  go  ?  Repairing  where   can   I  get   respite  and  be  not 
subject  to  the  ire  of  my  husband?"  (9).    Thus   meditating 
in  many  ways  the  great  daughter  of  the  Patriarch    thought 
well  of  the   protection   of  her   father  (10).     Thereupon  bent 
on  going  to  her  father's  house   the  illustrious  (goddess)  con- 
verted her  own  body  into   the  favourite  shadow  of  the   sun 


326 


MARKANDEYA  PURANAM. 


and  said  to  her.     "  £„  „.,„„ 

sun  and  like  wise  shouldst  IlUrb^r'tLtlf  ttf  /  ** 

sun  and   his   offspring  („—*      - J         t0wards   the 

shouldst  not  tell  him  of  my 
sfaouldst  always  tell 
Sajna   said  ;~(IQ 
so  long  the 
imprecate  a  curse  on  rn 


O  " 
'  I  am 


The 


havtn       reete     his  daughter  of  '     There 


k.nsmen   that  the 


Pf  the  three  worlds.     It  doo! 
^  forever  in  the  ho  s     0 
re  repair  to  thaTo,! 

with  thee  and  do  adore  thee 
girl,  to  see  me  (21). 

MARKANDEYA  said  : 
e,  0  acetic,  she  said       o 
Dipped  her  father  she  repaid  to 
upo«  reluctant  to 

.«• 

observces  (3) 

hfs  , 


MARKANDEYA  TORANAM. 


327 


manifest  that  excessive  affection  towards  the  sons  and 
daughter  of  Sajna  as  she  did  towards  her  own  offspring  (25)- 
She  daily  looked  after  their  own  comforts.  Manu  forgave  her 
for  this  but. Yama  could  not  do  ®o  (26).  Then  to  strike  her  he 
raised  up  his  foot  in  anger- — and  then  immediately  stricken 
with  mercy  he  did  not  let  it  fall  on  her  person  (27).  There- 
upon, 0  twice-born  one,  the  illusory  Sajna,  with  her  palms 
trembling  and  lips  expanded  in  anger,  imprecated  a  curse  on 
Yama  (28),  "Since,  out  of  irreverence  thou  hast  raised  a 
foot  against  me  who  am  thy  father's  wife  thy  that  very  foot 
shall  drop  off  to-day"  (29).  Having  thus  heard  of  the  curse 
thus  imprecated  by  his  mother  and  been  stricken  with  fear 
Yama  approached  his  sire  and  having  saluted  him  said  (30):— 
"Itis  a  great  wonder,  O  father,  never  witnessed  by  any  that  a 
mother,  relinquishing  all  affection,  imprecates  a  curse  on  her 
son  (31).  Methinks,  as  does  Manu  hold,  that  she  is  not  our 
mother,  for  even  when  a  son  grows  unnatural  a  mother  does 
not  become  son  (32). 

Hearing  Yama's  words  the  Divine  Sun  sent  for  the 
Illttspry  SajoJL  and  asked  her  where  SftjnA  bad  gone"  (33). 
Whereto  she  replied  : — "0  Sun,  I  gun  the- -daughter  of  Twastri, 
Sajna,  thy  wife  and  the  mother  of  all  these  children"  (34). 
Although  accosted  by  the  Sun  in  many  ways  she  did  not 
communicate  any  thing  else.  Then  the  Sun  in  anger- 
addressed  himself  to  imprecate  a  curse  (35).  Thereat  she 
communicated  everything  truly  to  the  Sun,  Informed  of  all 
the  Sun  repaired  to  the  abode  of  the  divine  Twastri  (36). 
Thereupon  he  worshipped  the  Sun  with  great  reverence, 
adored  of  the  three  worlds  who  had  come  to  his  house  (37). 
Then  when  questioned  about  Sajna,  Vishwakarma  told  him  :— - 
"Despatched  by  thee  she  came  to  my  house"  (38).  Then 
having  concentrated  his  mind  the  Sun  saw  her,  carrying  on 
ascetic  observances  in  the  form  of  a  mare  in  the 
province  of  Uttarakuru  (39).  The  Sun  then  came  to  know 
of  the  object  of  her  penances  namely,  "May  my  husband 


MARKANDEYA  PURANAM 


become  of  a  mild  form  and  the  performer  of  auspicious  deeds" 
(40).  The  Sun  then,  O  twice-born  one,  said  to  Yishwakarmt 
the  father  of  Sajna,  "do  thou  to-day  losen  the  fierceness  of 
my  rays  (41).  Vishwakarml  then  reduced  the  effulgence  of 
the  Sun  who  travels  over  a  year  and  the  deities  then  began 
to  hymn  him  (42). 


CHAPTER   LXXVIII. 


1YJ.ARKANDEYA  said  :—  Thereupon  having  assembled  to- 
gether the  celestials  and  theRishis  began  to  hymn  the  glories 
of  the  sun,  worshipped  of  the  three  worlds  in  the  following 
words  (i). 

THE  CELESTIALS  said  .-—Salutation  unto  thee    who  art 
in  the  form  of  Rik,  Saman,  Yayur,  salutation  unto  thee,  who 
art  the  refuge  of  all  and  dost  light  all  (2).     Salutation  unto 
thee  who  art  the  only  stay  of  knowledge,  identical  with  pure 
effulgence,  who  art  pure,  whose  soul  is  purified  and  who  hast 
not  the  tinge   of  the  quality  of   ignorance  (3),     Salutation 
unto  thee  who  art  the  greatest  and  the  most  excellent  ot 
all,  the  great  soul  and  whose  manifestation  is  the  whole 
umverse  and  whose  form  is  Atman  (4).     Salutation  unto  thee, 
he  pnmary  cause  of  all,  the  stay  of  all  who  have  their  Intel. 
lects  .llumined  by  knowledge,  who  art  identical  with  the  light 
and  the  sou.  that  manifests  itself  (5).  Salutation  unto  thee  who 


backward  thoo 


MARKANDEYA  PURANAM. 


whole  universe,  mobile  and  immobile  (7)..    Touched  by  thy 
rays  all   this   becomes  purified ;  touched  by  thy  rays  even  the 
water  becomes  purified  (8).     As  long  as  this   universe   is  not 
connected  with  thy  rays  so  long  the   performance,  of    Homk% 
charities   and   other  ceremonies,  does   not  lead  to  the  well- 
being  (of  the  performers)  (9).     From  thy  one  limb  has   eman- 
ated the  Rikf   the  S&man  from  the  other  and  Yayur  from  the 
third  (10).    0  lord  of  the   universe,   thou   art  identical   with 
Rik,  Yayur  and   Sdman  and  therefore,  O  lord,  thou  art  iden- 
tical with  three  (n).    Thou  are   the   subtle   and  gross   form 
of  Brahman  ;  thou   art  with   form  and  without  it ;  thou  dost 
exist  both   in   thy  gross   and  subtle  forms   (12).     Thou   art 
identical  with  Nimesha,  Kashtha  and  other  (divisions  of  time) 
as  well  as  with  Khla  the  destroyer  of  all.     Be  thou  pleased  of 
thy  own  accord  and  make  an  end  of  thy  own  effulgence  (13). 
MARKANDEYA  said  :-— Having  been  thus  eulogised  by  the 
deities  and  the   saints  the  undecaying  bundle  of  effulgence 
|<be  Sun)  renounced  his  own   lustre   (14).    The   earth  w«s 
engendered  by  that  portion  of  his  effulgence  which  was  idetiti* 
^al  'with    Rik— the  etherial    region   was   created  by  what 
was  identical  with   Yayur  and  heaven  by  what  was  identical 
with  Sdman  (15),    The   Divine  Architect,   made  with  those 
fifteen  divisions  of  his  eiulgence that  had  been  exhausted,  the 
trident  of   Siva,  the  discus  of  Vishnu,  the  dreadful  maces   of 
Vasus,   Sankara  and  the  fire  god,  the  conveyance  of  the  god 
of  riches  and  other  shnining  weapons  of  Yakshas,  Vidyadharas 
and  other  celestials   (16 — 18).     Thenceforward   the  Divine 
Sun  bears  only  the  sixteenth  portion  of  his  effulgence,    which 
was  thus   distributed  into   fifteen  divisions   by  the  celestial 
Architect  Viswakarman   (19).     Thereupon,  having   assumed 
the  guise  of  a  horse   the   Sun   repaired   to   the   province   of 
Uttarakuru  and  espied   SajnS   in   the   form   of  a  mare  (20). 
Seeing  him   thus   approach   and   taking  him   in   fear  to  be 
another  person,  she  went  in  front  of  him   (21).     Then   united 
with   each   othdr,   they  smelt  each  other's  nose  ;   then  on  the 

42 


'33°  MARKANDEYA   HJRANAM. 

•»emin«l  fluid  being  discharged  there  came  out  «r  »i. 

™Mrcvt~.r««"£X'» 


the  flesh  of  his 
cause  he  was  * 
Wends 


-tributary  of 

7ather  a., 
of 


_ 

*~'  T1'«  worms, 


Be 


****** 
became  the  * 


the 


byis  father  Kur  ,         fc  " 

gotten  on   her  rhird  5  °f  "*"' 


CHAPTER    LXXIX. 


IVL 


LARKANDEYA  said  :— Adityas,  Vasus,  Rudras,  SSdhya*, 
Vishwadevas,    Maruts,   Vrigus  and  Angiras  were  the  gods  of 
that    period    (t).    Adityas,    Vayus    and    Rudras    should   be 
known  as  Kashyapa's  sons^-Sadhyas,  Vasus  and  Vishwadevas 
were   sons  of  Dharma  (2).     The    Bhrigus  were   the  sorj?  of 
Angiras ;  they   should  all   now    be   known   as   the   sqns   of 
Marichi,  O  twice-born  one  (3).     The  king  of  all   these   gods 
wai  the  high-souled  Urjashwi,;who  was  the  partaker  ot  sacri- 
ficial  offerings.     All    these   kings   of  the  gods  past,  present, 
and  future  were  endowed  with   equal   marks — thousand-eyed 
and   holders   of    thunder-bolt  ;    they   were   all    subduers   of 
foes  (4—5).    They   were   all  performers   of  sacrifices,  (were 
like  bulls,  with  horns  and  were   performers  of  hundred  sacri- 
fices and   were  all   capable   of  over-powering  creatures  (6)., 
They  wer6  all,  by  virtue  and  other  pious  rites,  endowed   with 
governing  qualities  and  were  ordainers  of  past,   present  and 
future.  Hear,  O  twice-born  one,  of  the  three  worlds  {?)*    The 
earth  is  called  the  region  of  Bhu,  the  etherial  region  Dw  and 
htaven  Divya — thfese  are  called  the  three  regions  •{.&).    Atri, 
Vashshtha,  the  great  saint  Gautama,  BharadwSja,  Viswamitrl 
Koushika,  and  Jiraadgni,  the  son  of  the  high-$ouled    Rkhika1, 
these  were  the    seven  -Rishis   of  that   Manwantara  (9 — 10). 
Iteshwaku,  N^bhaga,.Dhrista,  Sliaryati,  Narishwanta,-  Dishta,*— 
Karusha,  Piishadra,  and  Vasuman,  well-known  in    the   world,* 
these  nine   were   the   sons   of    Manu   Vaivaswata  (11—12). 
O  Brahman,    I    have   thus   related  to   you,  Vaivaswata  Man- 
wantara ;  men,   hearing  of  it,  0  great  one,  are  released  from 
all  sins  and  attain  tq  great  piety  (13). 


CHAPTER  LXXX. 


K, 


.ROUSHTI  said :— You  have  described  all  Manus   begin 
nirig  with  Syambhuva  as  well  as  the  gods,  kings,   and   Rishis 
of  those  periods  (i).    Do  thou  describe  in  detail  the  seven 
Manus  and  the  various  gods  of  those  Manwantaras  that  will 
rise  in  the  present  Kalpa  (2). 

MARKANDEYA  said  :-I  have  spoken  to  you  about  Savarni 
the  son  of  the  illusory  SajnS.    He  is  equal  to  the  previous 
Manus  and  will   be  the  eighth  (3).     Rama,  Vyasa,  Galava, 
Diptiman,  Kripa,  Rishyasbringa,  and  Drouni  will  be  the  seven 
Rishis  in  that  period  (4).    Ara,  Sutapa  and  Amitabba,   were 
the  gods-divided  into  sixty  classes  (5).  Tap*,  Tapas,  Shatru 
Dyuti,  Jyoti,   Prabhakara,  Prabhasa,    Dayita,   Dharma,  Teja' 
Rashmi,  Vakratu  and  others  were  the  twenty  deities  called 
Sutapa.  Prabhu,'  Vibhu,  Vibhasa  and  others  were  the  twenty 
of  the  class  of  deities  called  Amitabha.    Hear,  I  shall  des 
cribe  the  third  class;  Dama,  Danta,  Rita,  Soma,  Vinta  and 
others  were  the  twenty  of  the  class  of  gods  called  Mukhya 
they  were  all  the  lords  of  Manwantaras ;  they  were  tfe 
descendants  of  the  Patriarch,  Maricha  the  son  of  Kashyapa  • 
they  will  be  gods  in  the   Manwantara  of    Manu  Savarn! 
^-9).    0  Muni,  .Virocbana's  son  Bali  is  their  future  Indra 
He^s  still  now,  by  virtue  of  a  contract,  living  In   the  nether 
rtgion  (10).     Virajacharvavira,    Nkmoha,    Satyavak,   Kriti, 
Vmhna  and  others  will  be  the  sons  of  Manu  Savarni  (i  i) 


CHANDI. 


CHAPTER    LXXXI. 


LARKANDEYA  said  : — "The  Savurni  (son  of  the  sun)  was 
said  to  have  been  the  eighth  Manu.  Hear  j  I  will  copiously 
relate  his  birth. 

Manus,  possessors  of  great  shares,  were  the  founders  qf 
Manwantaras,  by  the  favour  of  MahamSya,  among  them  was 
Savurni. 

In  the  Manwantara  of  Swaro-chisha  in  former  times  Surad- 
ha,  who  was  born  of  the  race  of  Chytra,  became  a  monarch  of 
the  whole  earth. 

He  ruled  this  subjects  paternally ;  the  kings  who  were 
hunters  of  wild  boars  then  became  hostile  to  him. 

A  valiant  and  mighty  king,  among  the  hunters  of  wild 
boars,  conquered  him  ia  battle,  and  reduced  his  power* 

Thence  the  holder  of  extensive  portions  returned  to  his 
city,  and  ruled  over  only  his  owti  tract  of  country  j  that  king 
then  became  endocnpassed  by  the  greatest  enemies. 

The  counsellors  and  evil  disposed  possesssed  the  wealth 
of  the  humble  king,  who  lost  all  the  treasures  in  his  city, 

He  lost  his  royalty.  Under  the  pretext  of  hunting,  he 
retired  tp  a  dreary  forest  aldne,  mounted  on  his  horse. 

He  saw  the  hermitage  of  an  excellent  .Dwija,  thronged 
atound  Hath  wild  beasts  and  adorned  by  the  presence  of  his 
discipie$  and  sages. 

He  livfcd  there  some  time,  revered  by  the  Muni,  and  wan- 
dered about  here  and  there. 

He  ruminated  there  on  the  love  that  agitated  his  mind 
thus ;  what  my  predecessors  ruled,  I  afterwards  lost. 


334 


MARKANDEYA  PURANAM. 


I  wonder  whether  my  subjects  are  governed  with  equity 
©r  not,  I  know  not  the  fate  of  my  counsellors,  and  my  trained 
elephant  Surahusti, 

They  are  now  in  the  possession  of  my  enemies ;  what 
pleasure  can  they  now  enjoy,  who  were  formerly  pampered 
with  food  and  riches. 

Now  they  are  certainly  maltreated  by  the  foreign  kinp  j 
lavished  on  vain  purposes  is  the  treasure  that  was  assumed. 

The  king  was  sorrowful  that  his  treasury  was  expended. 
On  these  and  other  things  he  was  perpetually  meditating, 

He  saw  a  Vysa  near  the  cell  of  a  Vipra,  "O  who  art  thou'1 
said  he  "what  is  the  cause  of  thy  coming  here?*' 

Why  dost  thou  appear  pensive  and  melancholy,  0  wealthy 
man  ?  why  are  your  eyes  red  with  sorrow  ? 

Mlrkandeya  said,  |fhearing  the  humble  speech  of  the 
king,  the  Vysa  obsequiously  replied  to  him/* 

My  name  is  Samadhi,  a  Vysa.  1  am  born  of  a  wealthy 
tribe,  I  am  banished  through  my  sons  and  wife's  covetous- 
ness,  and  wickedness. 

My  sons  are  possessed  of  my  fortune,  and  I  have  become 

destitute  of  wealth,  a  consort,  and  children  ;  in  sorrow  I  took  re- 

fuge  in  the  forest,  leaving  behind  me  my  friends  and  relations, 

•   I  live  here  unacquainted  with  the  happiness  or   misery  of 

my  sons,  the  welfare  of  my  people,  or  wife. 

Whether  their  house  is  in  safety  or  danger,  at  present? 
how  my  sons  are,  whether  they  are  engaged  In  moral  or  evil 
deeds  ? 

The  Rajah  asked,  (t  why  do  you  love  those  sons  and  that 
wife,  through  whose  avarice  you  are  banished  ?*' 

The  Vysa  replied,  "  knowing  my  sentiments,  why  do  you 
interrogate  me,  I  cannot  harden  my  heart,  what  can  I  do/* 

Covetousness  has  ^extinguished  their  filial  affection*  ;y*t  I 
ffedfor  my  people* 

•0  flrijghtjr  wise  man*  I  am  simple,  for  my  heart  fo  attached 
ta  my  treieheraut  kinsmen  though  I  know  them. 


MARKAND&YA   PUR ANAM. 
How  can  I  hate  them,  or  bear  malice.in  my  heart; 


*-*>••«•• 


thee'  cxplain  u  to 

I  am  troubled  with  anxiety? 


of 


an  gnorant  person  r  *- 


'  attendants' 


un 
unto 


actions.f 


.  we  are 

our  affect.on  produces  cecity  in  action 
The  RUM  said,   «O   great   sharer,  wisdom  exists    in 

desirous  of  life< 


. 

_  Some  animals  are  blind  in  the  day,  others  at  night,  and 
others  agam  that  appear  equally  blind  both  day  and  *ght. 

lo-iui  ^   that   kl'ngS  apP*ar  Prudent'  but  are  n°t  really 
»o    a    the  beasts,  birds,  animals  have  knowledge  * 

What  knowledge  mankind  is  possessed  of,  the    others  are 
•equally  endowed  with.  ocners  are 

See  the  birds  being  wise,  though  Oppre89ed  wift  hu  ef 
themselves  yet  lovingly  pick  up  the  crumbs  with  their  beaks 
and  teed  their  young  ones  ? 


*  Th°u8h  Conscious,  &c,  that  fa,  though  U,ave  sufficient  knowledge  to 
know  the  .nstab-Hty  of  human  traction,,  yet  Bke  an  ignorant  penon  ^ 
subservient  to  the  emotions  o£  my  soul. 

t  Reprehensible  action;  w>.(   raundaae  aff^^  and 
«racted  religiom  devotion.  . 


ao- 


336 


MARKANDEYA 


0  chief  0f  kings !    do  you  not  see  men  lovingly  support 
their  offspring  for  the  benefit  of  others.* 

By  attraction  they  fall  in  the  vortex  of  love.  By  the 
power  of  Mahamayi,  the  world  was  originally  created. 

Mahl,may2l  seized  the  lord  of  the  world  when  at  his  slum- 
ber yoga ;  the  great  illusion  enveloped  Hari,  she  shackles  the 
wdrld.f 

The  divine  goddeis  possesses  Irresistibly  the  heart  of 
even  t'he  wisest,  and  forcibly  leads  into  great  deception, 

'By  "her  the  universe  consisting  of  animates  and  inanimates 
was  created,  her  blessings  procure  emancipation.} 

The  knowledge  of  her  is  the  means  of  supreme  salvation ; 
she  is  eternal  and  links  mortality ;  she  is  the  supreme  goddess 
over  air  goddesses. 

The  Rajah  said,  "0  divine  personage  1  who  Is  that  god- 
dess? 0  twice-born!  whom  you  mentioned  just  now,  how 
was  she  born  ?  what  miracles  did  she  do?'1 

What  stupendous  action  did  she,  whose  form  is  admirable, 
p'erform?  I  am  desirous  of  hearing  about  those  things,  0 
excellent  among  those  who  know  the  almighty,  tell  me  ? 

The  Rishi  said,  « the  form  of  the  world  is  eternal,  al! 
things  were  created  by  her,  I  was  frequently  told  her  birth/* 

She  is  eternal  and  only  took  form  for  the  benefit  of 
the  gods,§ 

When  the  world  was  deluged,  Vishnu  the  Divine  Superior 
Lord  was  reclining  on  the  serpent  bed  at  the  end  of  Kalpa. 

Then  two  horrible  Asuras:  named  Madhu  and  Kltabha, 
was  born  from  the  wax  of  Vishnu's  ear  tad  endeavoured  to 
slay  Brlfema. 

Prajapati  residing  in  the  lotus  naval  of  Vishnu,  saw  the 
two  wi^thfulA^s  and  the  sleeping  Janar  ddana,  who  was 

*    CM  others  *$*,,  posterity.       •--—------——--  ~-~-~-~~-~~-~—~ 

t,  Shackles  the  world,  being  the  great  attractive  power. 
I  Pvow**  tmanoiptJfai  itmn  secular  concern*, 

1  Benefit  of  the  Gods,  that  is,  to  dtstroy  fane**. 


MARKANDEYA  PURANAM. 


337 


(in  Yoganidra),  he  thus  prayed  with  strict  faith    to   her,   who 
made  Hari's  eye  to  be  her  abode. 

O  goddess  of  the  universe  ;  mother  of  the  earth  !  creator 
of  matter  and  destroyer  of  it.  Goddess  of  the  slumber  of 
Vishnu,  who  has  extreme  brilliancy,  is  surpassing  and 
superior, 

Brahma  continued,  "thou  art  Swaha,  thou  art  Swad'ha, 
thou  art  Vash-ut-kara,  thou  art  Sudha,  thou  art  Akchara, 
thou  art  eternal,  and  of  three  powers;  Matra. 

Ardha-matra,  constant,  perpetual,  thou  art  she  who  is 
moreover  inexpressible,  thou  art  Savitri,  thou  art  the  light, 
and  a  superior  matron. 

Thou  art  the  sustainer  of  all  things,  thou  hast  'created  all 
things,  thou  governest  all  ^things,**"  thou  existest  to  the  end 
constantly. 

Thou  art  the  principle  of  creation,  thou  art  plastic,  thou 
art  the  preserver,  thou  art  the  destroyer  in  the  end,  thou 
pervadest  through  the  universe. 

4  Thou  art  the  supreme  knowledge,  thou  art  the  great 
illusion,  the  supreme  intellect,  the  supreme  memory,  the  great 
love,  tht  ample  light,  the  mighty  goddess. 

Who  contemplates  all  matter  by  three  kind  of  powers, 
Kalaratri,  MaharStri,  and  Moharatri,  dreadful. 

Thou  art  prosperity,  thou  art  the  goddess,  thou  art  Hari, 
thou  art  the  wisdom  that  creates  understanding,  thou  art 
modesty,  strength,  and  gratification ;  thou  art  mildness  and 
forgiveness. 

Thou  art  Khudgini,  Sulini,  the  frightful  Gadini,  Chakrini, 
Sankhini,  Chapini  Bana,  Brusundi,  Parigha. 

Thou  art  placid,  the  greatest  among  the  meekj  beautiful, 
excellent,  supreme  among  the  excellent ;  thou  art  the  great 
goddess. 

Thou  existest  in  all  that  is  little,  and  all  that  is  great ;  in 


*  Three  powers,—- Creation,  preservation,  and  destruction. 
43 


33* 


MARKANDEYA  PURANAM. 


gay  and   sad   things,   and  thou  powerful  by  the  acquirement 
of  their  strength,  who  is  left  to  praise  thee  ? 

Thou  makest  the  world,  thou  destroyest  the  world,  who 
can  praise  thee  ? 

Thou  possessest  the  body  of  Vishnu,  and  also  Mahi 
Esina,  both  of  whom  were  made  by  thee,  and  who  is  able  to 
praise  thee  ? 

He  plauds  the  goddesses*  eminent  actions*  that  she  may 
link  the  wicked  giants  I^gdhu  and  Kitahha. 

And  that  she  might  awake  the  supreme  lord,  who  was  to 
slay  both  the  great  wicked  demons. 

The  Rishi  said,  the  creator  thys  praised,  that  the  enraged 
goddess  might  awake  Vishnu  to  kill  Madhu  and  Kitabha* 

She  liberated  Vishnu's  eyes,  nose,  'arms,  bosomt  and 
breast,,  and  appeared  to  BrahmS,  birth  is  pure* 

Janarddana  was  delivered  by  her ;  the  lord  of  the  earth 
arose  from  his  serpent  bed  in  the  ocean  arid  beheld  them. 

Madhu  and  Kitabha,  ill  disposed  heroes ;  warlike*  with 
red  vision,  endeavoured  to  extirpate  HrahrnZL 

Rising  afterwards,  they  both  wrestled  with  the  divine  Han 
for  five  thousand  years. 

They  were  intoxicated  by  the  great  deception;  the  elate 
with  pride  desired  Keshava  to  mention  his  wish. 

BhagavSn  relied,  lf  You  shall  both  die  by  me(  what  other 
desire  have  I?  know  this  is  my  only  wish." 

The  Rishi  said>  that  they  looked  at  the  universe  over- 
flowed with  water  tod  themselves  deceived,  they 
looked  at  the  divine  lotus-eyed,  anil  thus— 

"We  are  satisfied  with  the  combat  and  praise  thee;  0 
vanquish  and  conquer  us  in  a  not  by  water  | 

The  Rishi  said  to  the  holder  of  the  and  Cbakra,  the 

,dmne  said,  I  will  do  so,    He  then  cut  off  their  wftb 

the  Chakra  on  his  thigh. 

Brahmi  himself  applauded  the  deed  1  will  tell  thee  copi- 
ously of  the  miracles  of  the  hear  them. 


MARKANDEYA   PURANAM. 


339 


Thus  far  extends  the  first  chaper,  mentioning  the  destruc- 
tion of  Madhu  and  Kitabha. 


CHAPTER    LXXX  I  I. 


L 


former  times  war  was  waged  between  the  deities  and 
demons  for  the  full  space  of  one  hundred  years  ;  also  be- 
tween Mahisha-sura,  the  greatest  of  demons,  and  Poorunder 
(the  greatest  of  deities). 

The  Asura  of  ample  heroism  repulsed  the  army  of  the 
Devas ;  Mahishasura  vanquished  all  the  angels  and  became 
as  Indra. 

After  this,  the  conquered  deities  went  with  Prajapati 
whose  abode  was  the  lotus  to  Garuda-dhwaja  (or  the  eagle 
bannered. 

The  Tridasas  laid  before  him  the  distress  of  the  gods  with 
an  account  of  Mahish-asura's  actions. 

That  he  had  usurped  the  authorities  of  Surya,  Indra  Anila, 
Indu,  Yama,  and  Varuna ;  and  others  himself. 

They  said,  the  gods  are  oppressed  by  the  ill  disposed 
Mahisha;  the  whole  multitude  of  Devas  have  left  heaven  and 
wander  on  the  earth  like  mortals. 

Those  are  the  deeds  of  the  enemies  of  the  immortals,  we 
humbly  bow  to  thy  asylum  to  meditate  on  their  death. 

Madhusudana  hearkened  to  the  words  of  the  deities; 
Sambhu  was  wroth  contracting  his  brows  with  furious  ire. 

Afterwards,  Chakrini's  face  was  transported  with  rage, 
abundance  of  light  issued  from  Bramhl  and  Sankara. 

An  immense  mass  of  light  proceeded  from  the  bodies  of 
Sakra  ami  all  the  other  Devas,  and  conglomerated. 


340 


MARKANDEYA  PURANAM. 


This  effulgent  lustre  appeared  as  a  flaming  mountain :  the 

Suras  having  seen  the  flame  receded  to   the   extremities  of 
regions. 

The  peerless  light  issued  from  the  bodies  of  all  the  Devas 

and  the  phenomenon  was  transfigured  as  a  woman  extending 
through  the  three  worlds, 

The  energy  of  Siva  created  her  face ;  the  brightness  of 
Yama  made  her  hair ;  her  arms  were  formed  by  the  light  of 
Vishnu. 

Her  two  breasts  were  made  by  the  moon  ;  the  space  be- 
tween them  by  Indra  j  her  thighs  and  the  calves  of  her  legs 
by  Varuna ;  her  loins  by  the  light  of  Bhuvi 

Her  feet  by  the  energy  of  Brahma  $  her  toes  by  the  rays  of 
the  sun ;  her  fingers  by  Vasus  her  nose  by  Cubfira, 

Her  teeth  were  created  by  the  brightness  of  PrajSpati  j 
her  three  eyes  by  the  energy  of  Pftvaka. 

Her  forehead  by  the  light  of  Sundhia ;  her  ears  by  Anila  j 
the  brightness  of  other  deities  formed  her  body. 

From  the  glory  of  the  light  of  all  the  Devas,  Siva  sprang ; 
the  Amaras  perceived  the  destroyer  of  Mabisha  and  exulted. 

The  holder  of  the  PinHka  took  out  his  Sula  and  conferred 
it  on  her-  Vishnu  gave  her  a  Chakra  drawn  from  bis  own 
Chakra. 

Varuna  gave  her  the  sank  ;  Hutaaana  the  Sacti ;  Maruta 
spread  a  bow  with  arrows,  and  quiver  complete. 

Indra  took  the  Vajra  from  his  Culisa,  the  one  thousand 
eyed  god  took  the  bell  from  the  elephant  Iravata,  and  gave 
it  to  her. 

Varuna  gave  her  a  Cala-dunda;  and  Yama  'the  Pasa . 
Prajipati,  lord  of  the  subjects,  bestowed  an  AkchamUla  and 
Comundala  on  her* 

The  maker  of  day  filled  his  ray8  in  the  roots  of  her  hair; 
Cala  granted  a  transparent  sword  and  shield. 

A  necklace  pure  as  milk,  immaculate  Panoply,  a  Chuda- 
mam,  and  divine  Cundala  and  Cataca. 


.1 

I 

i 


WARKANDEYA  PURANAM. 


341 


A  crescent;  a  beautiful  Keyura  over  her  arms;  shoulder 
ornaments  and  beautiful  neck  jewels. 

Rings  of  precious  stones,  on  all  her  fingers.  Viswa  Karma 
afforded  her  the  limpid  Parasu. 

Implements  of  different  forms:  likewise  an  invulnerable 
coat  of  arms  ;  a  never  fading  garland  of  lotus  for  her  head 
and  neck. 

Jaladhi  conferred  on  her  a  prosperous  Chaplet  of  lotus  ; 
Himavunt  gave  her  lion  vehicle  and  various  gems. 

Dhanadhipa  gave  her  a  golden  vase  with  imperishable 
wine  to  drink  ;  Sesha  gave  her  a  necklace  of  serpent's  orna- 
ments and  magnificient  gems. 

Prudhwi  granted  a  neckless  of  snakes,  and  the  other  Suras 
geve  her  jewels  and  arms. 

She  shouted  frequently  with  a  terrible  voice,  the  sound  of 
which  filled  the  sky. 

The  eternal  vault  echoed  with  the  terrific  sound  of  "0 
Mayah,"  all  the  world  was  alarmed,  the  ocean  trembled. 

The  earth  quaked,  all  the  mountains  were  moved,  the 
Devas  joyously  exclaimed,  "victory  be  to  the  rider  of  the 
lion/1 

Munies  were  delighted  and  faithfully  made  obeisance  to 
her;  she  beheld  the  whole  of  the  three  Lokas  grieved  by  the 
enemies  of  the  Amaras. 

All  the  nearest  armies  were  amply  provided  with  imple- 
ments, Mahisha-asura  furiously  said,  "O  what  is  this?" 

The  sound  of  his  voice  reached  the  surrounding  multi- 
tude of  Asuras  ;  he  saw  the  goddess  pervade  the  three  Lokas. 

She  indented  the  earth,  occupied  by  her  foot,  her  crown 
struck  the  sky:  tfhe  sound  of  her  bow-string  terrified  the 
whole  subterraneous  world. 

She  grasped  all  the  space  of  the  regions  by  her  one 
thousand  arms ;  fierce  war  was  waged  between  the  godde&s 
and  tke  enemies  of  the  Suras, 


342 


MARkANDEYA  PURAN,  AM 


i 


They  shot  many  powerful  arrows;  her  arms  extended 
towards  all  the  cardinal  {points ;  the  leader  of  the  army  of 
Mahisha-sura  was  a  great  Asura,  by  name  Chickchura. 

He  fought  at  the  head  of  an  Ayuta  of  great  cheeked 
Asuras,  The  mighty  Asura  Asiloma,  advanced  with  50,000 
Neyutas. 

Bhaskala  conducted  one  hundred  and  sixty  thousand 
Ayutas  to  the  battle,  accompanied  by  one  hundred  elephants 
and  many  steeds, 

Bidala  led  one  Kotiof  ruths  in  that  war,  and  fifty  thou- 
sand Ayutas* 

The  other  leaders  were  attended  by  one  Ayuta  of  ele- 
phants, ruths  and  .horses. 

The  great  Asuras  encountered  the  goddess  with  Koti-Koti 
thousands  chariots,  and  elephants, 

And  with  the  same  number  horses,  Mahisha~asura  wielded 
the  Tomara,  Bindivala,  sacti  and  Musala, 

He  fought  the  goddess  with  his  Khudga,  Parasa,  and 
Puttisa;  some  of  the  Asuras  threw  the  sacti,  and  some 
the  P$sa, 

Devi  began  to  destroy  them  with  her  sword  Chundica 
afterwards  threw  arrows  and  astras. 

She  sportively  cut  them  in  pieces  by  the  shower  of  her 
powerful  shafts  and  arrows,  Devi,  the  imperishable  was 
greeted  by  the  excellent  Suras  and  sages, 

The  goddess  shot  the  powerful  shafts  and  arrows,  and 
severed  the  bodies  of  the  Asuras;  the  lion  of  the  goddess 
being  enraged,  swiftly  shook  his  mane  and  marched  against 
the  hostile  army,  like  fire  against  a  forest* 

During  her  achicvments  in  war,  the  goddess  sighed 
thereby  instantly  were  produced  hundreds  and  thousands  of 
Ganls  (or  Ama2ons). 

Who  fought  with  the  demons,  with  Parasa,  Bindivala, 
aid  Puttisa  ,*  tbe  powerful  voice  of  Devi,  destroyed  the  hosts 
of  Asuras, 


MARKANDEYA  PtjKANAM. 


343 


The  Amazons  sounded  the  Pataha,  likewise  the  conches, 
kettle-drums,  and  other  instruments  in  the  festival  of  war. 

Afterwards  Devi,  by  the  trident,  by  the  mace,  by  the 
sactivrusti,  by  the  'sword,  and  so  forth,  killed  immense 
number  of  Asuras,  and  made  others  to  fall  by  the  ringing  of 
the  bell. 

She  tied  the  Asuras  with  the  Pasa  on  the  earth ;  and  some 
were  cut  down  into  pieces  by  the  keen  cut  sword. 

She  afterwards  crushed  the  troops  with  her  rnace  on  the 
earth :  some  vommited  blood,  having  been  struck  by  the 
Musala. 

She  cast  some  on  the  earth,  breaking  their  bosom  with 
the  trident,  she  destroyed  some  by  the  keen  shaft,  in  the 
field  of  battle. 

The  commander  of  forces,  the  oppressors  of  Tridasas,  for- 
feited their  lives  :  some  had  their  arms,  others  their  throats 
cut. 

The  heads  of  soitfe  of  the  vigorous  Asuras  were  cut  off, 
and  the  calves  of  the  legs  of  others  were  severed  and  thrown 
down  to  the  eatth. 

Devi  had  maimed  each  of  the  Asuras  of  an  arm,  an  eye, 
and  a  foot ;  and  though  their  heads  were  severed  from  their 
bodies,  the  trunks  rose  again. 

The  trunks,  holding  the  excellent  arms,  fought  with  Devi; 
the  Apsaras  danced  during  the  battle,  accompanied  by  great 
shouts. 

The  trunks  of  the  Asuras,  whose  heads  were  cut  off,  still 
held  the  sacti,  Khudga,  Vrusti,  and  spoke  aloud  :  stand  } 
stand. 

The  fallen  chariots,  elephants,  and  steeds  of  the  Asuras 
'were  innumerable ;  where  the  great  battle  was  fought,  ins- 
tantly rivers  of  blood  were  streaming. 

The  centre  of  the  army  of  Asuras,  the  chariots  and  horses 
of  Asuras  were  annahilated  by  Ambika. 


344 


MARKANDEYA  PURANAM* 


In  a  moment  the  forces  of  the  Asuras  were  destroyed  In 

abundance  by  fire,  like  grass  and  wood. 

The  Kesari  (or  lion)  made  an  excessive  roar.  It  produced 
a  concussion  among  the  bodies  of  the  of  the  Suras, 

By  the  Amazons  of  the  Devi,  victory  over  the  Asuras  was 
achieved,  the  gods  were  gratified  and  poured  down  Amaran- 
thine flowers  from  heaven* 


CHAPTER    L11XIIL 


1'  HE  RISHI  said  ;—* The  mighty  Asura,  hy  Chick* 

chnra,  general  of  the  army,  on  beholding  the  destruction  of 

his  force  proceeded  to  fight  against  Ambikft. 

That  goddess  poured  a  shower  of  on  the  Ai«rf  as 

the  clouds  rain  on  the  peak  of  Meru  mmmtain, 

The  goddess  sportively  cut  his  mighty  and  killed 

the  steeds,  and  driver  by  her  arrows* 

She  instantly  broke  his  bow  and  hi*  the 

wounded  him  in  the  body. 

Having  lost  his  bow#  he  was  deprived  of  hi*  fcli 

horses,  a«d  drives          killed :  the  and 

sword,  ran.  Devi 

He  struck  the          of  tier  lion  the 

of  his  sword ;  he  struck  the          arm  g-l  tltt 

0  prince  1  when  the  her          It  i  tit 

Asur*  then  took  a          hm  eyes  red  with 

And  It  at  with  a 

ness          to  the  orbit  of  the  ««t  in 


MARKANDEYA  PURANAM-, 


345 


the  goddess  receiving- the  Sula,  discharged  by  the  demon, 
threw  a  trident  which  cut  the  mighty  Asura's  weapoq  into  a 
hundred  pieces  and  killed  him.  '• 

When  the  great  valiant  demon  was  dead,  Chamara,  t^ie 
general  of  Mahisha's  army,  oppressor  of  Tridasas/  mounted 
on  an  elephant. 

Firmly  discharged  a  Sacti  on  the  Devi,  but  by  her  shout 
she  made  it  to  fall  on  the  earth  innoxious. 

_    With   anger   he   beheld  the   Sacti  broken  and  fallen,  and 
discharged  a  Sula,  she  then  cut  it  with  her  arrows. 

She  leapt  from  the  lion  to  the  globular  forehead  of  the 
elephant,  and  direly  wrestled  with  the  foes  of  Tridasas. 

During  the  combat,  they  both  dismounted  and  began 
furiously  to  beat  one  another. 

Afterwards  the  enemy  of  the  beasts,*  swiftly  attacked  and 
separated  the  head  of  Chamara,  from  his  body,  by  the  strokes 
of  his  paws. 

Devi  killed  Vudagra,  by  hurling  stones,  trees,  &c.  upon 
him,  she  made  Carala  to  fall  by  her  teeth  and  feet. 

Devi  being  enraged  by  the  blows  of  her  mace,  ground  him 
into  powder;  Bhascala  by  Pindivala ;  Tomara  and  likewise 
Andhaca  by  her  arrows. 

The  supreme  goddess  killed  Vugramsa,  Vugra-Virya  like- 
wise Maha-Hanu  and  Trinatra,  by  her  trident. 

She  made  the  head  of  Bidala  to  fall  by  her  sword  ;  des- 
troyed Durdhara  and  Durmukha  by  her  arrows. 

While  she  was  thus  destroying  his  army,  MahishSsura 
impeded  those  Ganas  in  the  form  of  Mahisha. 

Some  by  biting  with  his  mouth,  and  others  by  kicking 
with  his  hoofs,  some  by  the  lashes  of  his  tail  and  by  the  gor- 
ing of  his  horns. 

Some  of  them  by  the  loudness  of  his  bellow,  by  his  burn- 
ing breath  he  made  them  to  fall  to  the  ground. 


Enemy  of  the  beasts—lion. 


44 


346 


MARKANDEVA  i*(JRA|*Alyf 


The  Asura  having  caused  Pramadas  to  fall,  angrily  ran  to 
kill  the  lion  of  the  goddess. 

The  great  hero  enraged,  tore  up  the  earth  with  his  hoofs 
and  cast  down  the  highest  hills, 

He  speedily  turned  about,  cracked  the  earth,  lashed  the 
ocean  with  his  tail,  and  made  it  to  overflow  everywhere* 

The  clouds  were  dispersed  by  his  long  horns,  the 
mountains  and  sky  were  blown  into  hundred  pieces  by  his 
breath  and  sighs. 

The  great  Asura  wrathfully  bellowed  !  Chartdikl  looked, 
highly  enraged  and  endeavoured  to  lay  hold  on  him. 

•  She'threw  out  a  Pisa  to  bind  him,  he  was  tied,  and  relin- 
quished  his  buffaloe's  form  in  this  great  combat. 

He  instantly  turned  into  a  lion,  within  the  time  that 
Ambiki  cut  of  thin  head  ;  he  then  converted  himself  into  a 
man,  held  a  sword  and  disappeared. 

Afterwards  the  goddess  pierced  him  with  her  arrows,  he 
with  his  sword  and  shield  turned  into  a  mighty  elephant 

The  elephant  pulled  the  lion  with  his  trunk,  and  made  a 
terrific  noise,  the  goddess  cut  his  proboscis  with  her  sword. 

Afterwards  the  great  Asura  assumed  the  form  of  a  buffaloe, 
and  terrified  the  three  Lokas  of  animates  and  inanimates. 

The  passionate  ChandikS,  matron  of  the  world,  frequently 
drank  excellent  liquor,  bearing  wrathful  redness  in  her  eyet. 

The   Asura  being   highly  endowed  with  bravery  and  last, 
furiously  hurled  mountains  with  his  horns  on  ChundikS, 
;    She  pulverised   them   with  her  strong  arrows,  and  with 
increased  intoxication  and  angry  looking  face. 

Devi  cried,  Oh  !  vain  noise  \  noise  !  wait  a  moment  until 
I 'perfectly  drink  this  liquor;  when  you  are  slain  by  me  here, 
all  the  gods  will  exclaim** 

The  Rishi  said,  she  laid  hold  on  the  great  Asura,  (who 
advanced  towards  her  conveyance),  with  her  feet,  she  struck 
iiim  with  her  Sula. 

When  he  was  caujghfc  bold  on  bjf  her  feet,  bis  half  re^I  form 


MARKANDEYA  PURANAM. 


CHAPTER  LXXXIV 


348 


MARKANDEYA  PURAMAM* 


and  modesty  in  the  Superior  castes :  to  thee,  O  Goddess  {  I 
make  obeisance  and  implore  thee  to  rule  the  universe, 

How  can  I  describe  thy  form  which  is  inconceivable  ? 
thou  art  great,  heroic,  ample  :  destroyer  of  the  giants.  Thy 
deeds  in  war  are  admirable,  0  Goddess  ?  and  superior  to  the 
hosts  of  giants  and  gods. 

Thou  art  the  Instigating  cause  of  the  universal  earth,  of 
three  powers ;  Incomprehensible  to  sinners,  and  even  to  Hari- 
Kara,  and  so  forth ;  Ihou  art  attended  by  all,  and  art  t&e 
proprietress  of  this  world  :  thou  art  undeftnablc,  Inscrutable, 
and  the  excellent  principle  of  matter. 

Thou  art  SwSha,  in  all  the  sacrifices.  By  the  devout 
expression  of  thy  name  all  the  deities  are  gratified  :  people 
pronounce  thee  by  the  name  of  Swadhl  for  the  expiatory 
oblation  for  deceased  ancestors. 

Thy  stability  confers  Inconceivable  salvation,  which  is 
obtained  by  those '  votaries,  who  subdue  their  organs,  thou 
art  a  goddess,  thou  art  the  supreme  knowledge  to  edify  the 
searcher  after  beatitude,  sages,  and  those  that  are  free  from 
different  offences. 

Thou  art  the  word,  source  of  the  purest  Rig,  Yafa  and 
S&man,  of  eloquent  florid  phrases.     0  divine   Goddess  j  thou 
art  of  three  powers  :  for  the  augmentation  of  the  world  j  thou 
art  the  destroyer  of  the  universe  and  remover  of  severe  evils, 
O  Goddesss  j.  thou  art  intelligence  ;  of  the  Sub- 

stance of  various  sciences  ;  impenetrable  ;  a  vessel  on  the 
difficult  sea  of  secularly ;  unasaocifited  ;  chiefly  resident  in 
the  heart*  of  the  enemy  of  Khytfibha**  Gouri,  thou  art  worn 
by  the  crescent  crowned  god. 

With  a  soft  smile,  thqu  art;  the  purest  representative  of  the 
perfect  orbit  of  the  moon  ;  thou  hast  a  beautiful  golden'  fau^d 
It  is  an  entire  wonder  that  MahishAsura,  with  self- 
created  anger  could  look  on  the  enraged,'  and  brow»co'tttiraet» 

1     *  Vfctow. 


thereby 


heve, 
heaven, 

6Ver    rCS  compassionate 


;  All   the  universe  was  made 


Why  did   not  all   the-  adversaries  Pf  the  deities 

.ries',?whr  they  saw  the  d-™p'em 

by  thy  hand  ?  thou  deeming  it  meet,   that   they   should 
approach  to  heaven.,  hast  purified  them  by  thy  weapons. 

"  aCC'  Ambling  the 


O  Goddess  !  thy  fortitude  will  cause  to  cease  the  prac- 
tice  >o  all  profligate  acts,  thy  unequalled  from  is  iuconciev- 
able,  thy  heroism  will  absorb  other's  valour,  and  even  thy 
foes  acknowledge  thy  merits.  7 


*  'Sasadhara-literally,  hare-holder,  fh«  mt)on. 


350 


IIARKANDEYA 


Thy  prowess  is  without  equal,  fthy  form  will  create  fear  in 
the  enemy  :  in  peace  thou  art  complacent,  and  in  war  thou 
art  implacable.  O  goddess!  thou  givest  benedictions  in 
the  three  worlds. 

Thou  hast  killed  the  foes  at  the  head  of  the  battle,  and 
l?aved  the  whole  of  the  three  worlds  ;  multitude  of  enemies 
proceeded  to  heaven.  We  are  exempt  from  fear,  and  pros- 
trate ourselves  to  thcc,  who  art  a  foe  to  the  intoxicated  ene. 
mi^s  of  Suras, 

0  AmbiH !  preserve  us  by  thy  trident  and  sword  ;  pre- 
serve  us  by  the  ringing  of  thy  bell,  and  by  th<*  Bound  of  thy 
bow-string.  0  Chandika  f  guard  th*  East  and  the  West, 
and  the  South.  Oh  Brahman!  j  defend  the  North  with  thy 
trident, 

Mayest  thou  support  the  saints  and  pood  spirits  that 
wander  in  three  lokas]  mayest  thou  retain  a  number  of 
tremendous  forms  on  the  earth,  that  wield  the  sword,  trident, 
club,  and  other  instruments  in  their  hand,  to  defend  us  at  all 
times  and  places. 

The  Rishi  said,  the  Suras  thus  praised  and  Joyfully  wor- 
shipped her  with  the  divine  flowers  of  the  garden  of  Nandana, 
lubbing  sandal  on  the  universal  DhStrL 

All  the  Tridasas  faithfully  offered  her  sweet  smelling  in- 
cense, the  mild  faced  goddess  said  to  the  humble  Suras. 

Devi  said,  O  Tridasas  j  I  am  pleased  with  your  worship 
I  will  affectionately  give  you  whatever  you  desire.  The  Devas 
replied,  O  divine  goddess  j  we  have  every  thing  that  we 
require. 

Thou  hast  slain  our  adversary  Mahmhlsura,  all  our  de- 
sires have  been  obtained  through  thy  favour,  we  have  only 
one  thing  mare  to  request  of  thee. 

Secure  from  hann  whatever  mortal  recollects  to  call  upoa 
,  repeatedly,  in  tbe  time  of  danger, 

0  beautiful  Face!  deign  to  give  them  augumtatioii  of 


MARKANDEYA 


35* 


* 

E"ad"-K»»; 


"•en,  OB.,, 


of  n«,.  u,ree 
, 


CHAPTER  LXXXV, 


»«arped  the  powers 

likewL  P, 
•»-  «-  deprive,,  of  ,,,  ^      d  ta"  """ 

He  assumed  the  aut  of  T.  " 


35* 


MAHKAN0EYA  PURAKAM» 


Tims  they  meditated  on  the  goldess  in  their  hearts  and 
repaired  to  Himavant,  (king  of  mountains)  there  they  greeted 
the  goddess  of  the  illusion  of  Vishnu. 

The  Devas  saldj  we  salute  the  great  goddess,  maker  of 
joy,  and  continually  prostrate  ourselves  and  pay  homage  to 
the  auspicious  matter;  we  humbly  bow  to  the  pious. 

Salutation  be  for  ever  to  Radrif  reverence  be  to  the 
DhStri,  eternal  prostration  to  the  light,  to  the  form  of  the 
moon  and  beatitude ;  twice  obeisance  to  the  prosperous,  to 
the  prolonger,  maturer,  and  Kurme. 

Twice  salutation  to  the  Niruta  supporter  of  the  earth 
and  the  goddess  of  riches,  Sarvftni. 

Twice  salutation  to  Durgl,  remoter  of  difficult  limits  $ 
constant  salutations  to  the  renowned  one,  likewise  to  the 
sable  and  dusky, 

Twice  salutation  to  the  ample,  the  mile!  and  the  austere; 
prostration  to  the  establisher  of  the  world  and  to  the 

Five  times  salutation  to  the  goddcs*,  who  is  called  an 
illusion  of  Vishnu  in  all  creatures, 

Five  times  salutation  to  the  goddess,  who  is  the  mind  in 
all  creatures. 

Five  times  salutation  to  the  goddess,  who  Is  the  intellect 
in  all  ceatures, 

.  Five  times  salutation  to  the  goddess,  who  is  repose  In  all 
creatures. 

Five  times  prostration  to  the  goddess,  who  is  the  appetite 
m  all  creatures. 

Five  times  salutation  to  the  godde s*,  who  is  the 
in  all  creatures. 

Five  times  salutation  Sto  the  who  Is  a  power  lit 

all 'Creatures. 

Five  times  salutation  to  the  who  is  gr 

•"fa-. all -creatures* 

'  Five  timcf 'iilutotiott  to  the  gctffosf*  wbo  is  mercy  ia 
creatures* 


*Ungrer  that~enoompasseth  us; 

We  and  the  Suras  salute  thee. "  Destroy  the 
45 


354 


MARKANDEYA    PURANAM. 


whoever  contemplates  thec  with   obeisance,  their 
shall  he  instantly  removed, 

The  Rishi  said,  when  the  deities  applauded  PRrvati  0 
prince  j  she  went  to  perform  ablution  in  the  water  of  jf&nhavi. 

She  asked  them,  "  Whom  did.  you  greet  there/1  The  res- 
plendant  Siva  emanated  from  her  hotly f  and  spoke  thm 
to  her, 

"  They  recited  my  praises,  because  they  wtrc  expelled  by 
the  giant  Sumbha,  all  the  deities  retreated  before  Nisttmhha 
in  the  war/' 

From  the  body  of  PSrvati,  Am  vi  left  issued,  and  was  deno- 
minated Kougiki  throughout  the  universe, 

When  she  had  emanated  from  PJirvmt,  (who  turned  black) 
'she  was  called  Kougiki  and  re  nor  ted  about  Him&chaia. 

".Her  transcendent  form  beautiful,  and  creating  admiration 
was  seen  by  Chanda  and  Munda,  who  were  attendants  of 
Sumbha  and  Nisumbba* 

They  mentioned   to  Surnhha,  0  gram  tciverdgn  j  there 
is  a  beautiful   female,   exalted  on    the   HimAcbala  mountain 
she  charms  the  heart  of  all  beholders, 

"  There  is  no  shape  resembling  her  yet  by  any  budhr* 
Find  out  who  she  is  and  that  angelic  female, 

That  charming  body  it  a  gem   among  this   tlamnel*,  glow* 

ding  in  all  direction*  ;  0  liiclra  of   the  giititi»  >  it  for 

thee  to  behold  her, 

0  Lord  i  you  have  ntoreil   in  ymir   man»ionf  ill 

the  precious  gems  of  these  three  wotlchi;  and   elc* 

pbaftti.    The  elephant  you    have  fro« 

Purandara,    or    l*id»#  the    tree 

UcchaisravA. 

-The  car  with  divine  in   y<mr 

^hkh -was  made  of  precious  to  the 

Ved^you  have  brought  the  and 

god  of  rides. 


IMRKANDEYA  PURAMAM. 


3SS 


The  ocean* has  conferred  on  you  the  lotus  and  a  garland 
ol  unfading  lotus. 

The  gold  shedding  umbrella  of  Varuna  is  in  your  house, 
and  so  is  the  excellent  vehicle  of  PrajSpati,  who  passed  it 
formerly. 

Ypu  took  the  Sakti,  by  name  Utcranta,  the  cord  of  the 
king  of  waters,  was  occupied  by  your  brother. 

Vanhi  has  bestowed  on  Nisumbha,  all  sorts  of  gems  found 
in  the  sea  at  the  time  of  his  performing  his  holy  rites. 

0  sovereign  of  the  demons  I  you  have   acquired   all   the 
precious  articles  ;  why  do  you  not  take  this  auspicious  female 
gem. 

The  Rishi  said,  Sumbha  was  constantly  listening  to  the 
speech  of  Chanda  and  Munda;  the  mighty  giant  sent  a  mes- 
senger Sugriva,  to  the  goddess. 

Said  he,  "go  and  tell  her  that  I  want  her;  convey  my 
errand  swiftly,  effect  the  mandate  you  are  sent  upon,  pleas- 
ing her  in  any  manner-" 

He  proceeded  to  tfre  mountain,  where  the  auspicious  wa^ 
Mltioned,  and  delivered  the  message  to  the  goddess,  endea- 
vouring to  move  her  with  mellifluous  accents. 

The  Duta  said,  0  Goddess  }  Sumbha  is  the  lord  of  the 
Daityas,  he  is  a  mighty  sovereign  of  the  three  worlds,  I  am 
his  messenger  sent  by  him  hither. 

He  has  perpetual  and  unbounded  authority  over  all  the 
deities,  he  has  conquered  all  the  foes  of  Daityas,  hear  what 
he  says. 

1  possess   all  the   deities  of  the  three  worlds,  and  receive 
solely  all  the  sacrificial  oblations. 

I  have  gained  the  excellent  gems  of  the  three  worlds  • 
the  precious  elephant  of  Indra,  he  humbly  delivered  to  me. 
I  am  lord  also  of  the  horse,  named  Ucchaisrav§,  which  was 
pro^iucted  from  the  milky  ocean,  when  the  mighty 
churned  it. 


All  the  precious  things  found  among  the  deities,  Gan- 
dharvas  and  Uragas  are  mine, 

The  world  esteems  thee>  O  Goddess  f  as  a  female  gem 
come  to'us  and  we  wtH  wear  thee. 

0  thouof  the  darting  glance  !  choose  either  me  ortny 
valarous  younger  brother  Nisumbha,  who  are  the  possessors 
of  the  gems. 

You    shall    gain    abundant    and    unmeasured  wealth  by 
taking- me  ;  consider  and  be  wise,  and  forthwith  possess  me, 
"  The  Rishi  said/1  the  goddess   with  a   disdainful  smile, 
replied  to  him. 

"Devi  said,"  what  you  have  declared  is  true,  there  is  no 
falsehood  in  your  speech.  Sumbha  is  lord  of  the  three 
worlds,  and  so  ia  Nisumb'ha. 

But  how  can  I  repeal  my  determined  vow,  hear  what  I 
''formerly -swore  to  without  consideration* 

That  -whoever  can  vanquish  me  in  combat,  whoever  can 
oppress  my  pride,  whoever  is  equal  to  me  in  vigour  in  this 
world :  he  shall  be  my  husband. 

Whether  Sumbha,  or  the  mighty  demon  Nisumbha,  call 
them  here  to  conquer  me,  I  will  their  hands  without 

delay. 

fThe  messenger  said,  how  do  you  arrogantly  say  this  in 
my  presence,  is  there  any  individual  in  the. three  worlds  able 
to, cope  with  Sumbba  and  Nisbumbba. 

All  .the  deities  united  were  unable  to  withstand  the  giants 
in  the  war,  then  how  canst  thou,  a  single  woman,  resist  them* 

Indra  and  all  the  other  deities  could  not  cope  with  him ; 
how  could  it  be  possible  for  Sumhha  to  enter  into  the 
presence  of  a  woman  ?  You  will  be  obliged  at  last  to  go, 
disgracefully  dragged  by  the  hair,  to  Sumbtta  and  Nishnmbha! 
•  "»evi  said,  "is  such  the  vigour  of  Sumbh*,  and  is  such 
the  great  valor  of  Nisumbha  f  I  have  formerly  resolved  and 
towed  without  deliberation,  what  can  I  do  now? 

Go  directly  and  reveal  to  your  master  all  that  I  spoke. 


m 

god  appeal  to  the  Indra  of  dewons  ;  and  let  them  idi>  v^halt  is 
expedient. 

Thus   far  is   related   in   the  fifth  Chapter,  containing 
conversation  of  the  goddess  and  messeftgef. 


CHAPTER    LXX-XVI. 


1  HE  RlSHI  said,  hear  the  word  of  goddess  !  the  mes- 
senger transported  with  rage  went  to  the  king  of  Daityas, 
and  addressed  him  thus — 

0  sovereign  of  Asuras,  hearken  to  the  speech  of  your 
messenger,  he  then  related  the  whole  circumstances  to 
Nisumbha,  who  furiously  told  Dhumralochana,  (who  is  a 
superior  of  the  giants). 

0  Dhumralochana,^  surround  with  your  force  and  bring 
that  wreth  to  me,  forcibly  drag  her  into  my  presence  by  her 
hair. 

*If   there   is  one   remaining  to  protect  her,  bring  him  also 
whether  he  be  immortal,  Yaksha,  or  Gandharva. 

The  Rishi  said,  the  giant  Dhumralochana,  as  directed, 
marched  accompanied  by  sixty  thousand  Asuras. 

To  the  goddess,,  resident  on  Tuhinachala,t  he  beheld 
her  arid  spoke  loudly,  "come  to  Sumbha  and  Nishumbha. 

If  you  go  not  cheerfully,  I  shall  convey  you  by  force  to 
my  King,  dragging  you  by  your  hair." 

Devi  said,  r'the  Lord  of  the  Daityas, has  sent  a  valiant 
demon  with  an  army,  if  you  carry  me  away  what  can  I  do  ?" 

'*  Dhumralochana — liberally  smoky-eyed, 
t  Tuhinachala — snowy  mountain. 


MARKANDEYA  PURANAM, 


"°d 


the  blows  of  her  Imnd 


r 

<!emoli8h«<l 


«h«  wi 


Hop  , 
her  to  me.'  ' 

Tlius  far  it  related  in  the 


""      "  "" 


'*M\ 


-fSl 

(1iW 

,/'-» 

;'$$! 

oibtf'tfM 


•m 

^M 


m 


CHAPTER   LXXXVII, 


•S- - 


360 


MARKANDEVA   PURANAM. 


The  magnanimous  goddess  devoured  or  crushed  all  the 
forces  of  the  valiant  Asuras. 

She  killed  some  with  the  sword,  and  struck  some  with  the 
Khutwanga  weapon ;  the  giants  died  with  the  pressure  of  her 
teeth. 

In   a  moment  all  the  forces  of  the  Asuras  fell ;  Chanda 
beheld  it  and  ran  to  the  frightful  Kali. 
•     The  mighty  Asura.with  a  shower  of  numerous  and  tremen- 
doiu  arrows,  and  thousands  of   Chakras  speedily   enveloped 
the  dreadful  eyed  goddess. 

^    Abundance  of    the  discuses  she    swallowed,    her   face 
became  as  the  orbit  of  the  sun  enveloped  by  the  clouds. 

Then  Kali,  angrily  shouted  :  her  voice  was  horrible,  her 
mouth  became  distended  and  frightful,  and  she  gnashed  her 
tremendous  teeth. 

The  godd«ss  made  her  lion  to  rise,  ran  at  Chanda,  and 
laying  hold  on  him  by  his  hair,  she  cut  off  his  head  with  her 
sword, 

After  this  Munda  seeing  the  fall  of  Chanda,  marched 
•g«ost  her,  she  made  him  to  fall  on  the  earth  and  instanta- 
qeowsly  killed  him  with  her  sword. 

!r  ?wivl1?  f°rCeS  Perceived  the  ^1  °f  Chanda,  and 
valiant  Munda,  and  through  fear  retreated  in  all  directions. 
KUi  took  the  heads  of  Chanda,  likewise  of  Muuda,  and 
utiMgly,  exclaimed  to  Chandikl. 
I  have  killed  the  great  beasts  Chanda  and  Munda,  you  will 
s!*y_S«mbha  and  Nisumbha,  in  the  sacrifice  of  battle. 

"asThou  h."h»IhUidf  fe  8enUy  repHcd  t0  thC  P™W™  K^ 
as  thou  ha9t  brought  the  heads  of  the  great  demons 

Uganda  and  Munda,  you  shall  be.  renowed  in  the  world  by 
the  name  of  Chamunda." 

te,Vn  the  seventh  Chapter,  compmbg  th» 
a  and  Munda. 


CHAPTER   LXXXYIII. 


ab«.d  Munda  fe 

abundant  forces  were  diminished. 

an  ThC  br?Vest  Iord  of  the  Asuras,  Sumbha  was  moved  to 
anger  and  d-rected  all  the  forces  of  the  demons  to  be  prepared. 

Then  the  giants  of  various  forces  with  eighty-six  sorts  of 
arms,  e.ghty-four  kinds  of  cumboos,  set  out  in  legion. 

One  *,tf  of  heroes,  fifty  thousand  of  the  giant  race  the 
tribes  of  Dhoumra  marched  by  his  order. 

Kalikas,  great  Mowryas,  and  likewise  Kalakeya,  directly 
prepared  for  battle  by  his  order.  erectly 

The   lord   of  the  Asuras,  the  frightful  leader  Sumbha  ad 
vanced,  attended  by  myriads  of  cohorts.  ' 

Chandika  viewing  the   approach   of  this  dreadful  army 


;  the  goddess  rUngthebeU; 

_    The  sound  of  the  roar  penetrated  to  the  eatremeties  of 
the  regtons,  the  mouth  of  Devi  expanded  hideously 

The  army  of  the  giants  having  heard  the  sound  'in  the  four 

•'  *«  ''on,  and  like- 


The  power,  of  Brahma,   Efa,   Guha,  Vishnu,  likewise  of 
ndra,  1Ssued  from  their,  bodies  and  proceeded  on  their  re  pec 
tive  forms  towards  Chandika.  rcspec- 

The  similar  forms  with  their  vehicles,  ornaments,  and  valour 
of  the  dejt.es  went  to  fight  with  the  giants 
46 


with  a  string  of  heads,  and  a  pitcner  01  water  m  tier  hand,  she 
was  called  Brahman! 

•  Mnheswari  rode  on  the  ox,  she  held  an    excellent   tridentf 
great  serpents  were  colled  round  her,  she  was  adorned  by  the 
signal  crescent. 

Koumari  held  a  Sakti  in  her  hand,  she  was  mounted  on  an 
excellent  Mayura,  and  proceeded  in  the  form  of  Guhato  fight 
with  the  giants. 

Vaishnavi  sitting  on  the  Garuda,  held  the  conch,  dis- 
cus, mace,  Sarana,  and  a  sword  in  her  hand  and  inarched  • 

CfUt. 

Hari  assumed  the  peerless  form  of  Yagna-Var&ha,  todc 
the-  "form  of  the  boar  and  attended  there  in  a  terrific  shape* 

Narasimha  assumed  the  dreadful  body  of  Narastmhi,  and 
With  h£r  inane  extinguished  the  constellation, 

Indri,  holder  of  Vajra,  Was  mounted  on  a  mighty  elephant 
having  one  thousand  eyes  like  Sakra. 

'•  Egina  Was  surrounded  by  the  Sakti,*  of  the  deities,  and 
said  to  Chandikl,  "kill  directly  the  Amarus  for  my  satisfac- 
tion." 

The  implacable  power  of  Chandikft  proceeded  frotn  the 
body  of  the  goddess  in  a  dreadful  form,  named  Siva,  whose 
voice  increased  an  hundredfold. 

*•'•  Sh6  said  to  Egana,  (who  was  sfnoky-hued,  unattainable^ 
aftd'&ditine  messenger),  "go  to  Sumbha  and  Nisttmbna. 

-  Tell  those  proud  giants  to  prepare  for  warf  together  with 
titeioUi6r  demons. 

!'  •  Wtira  shall  festinrid  the  thfee  worlds,  and  will 

the  sacrificial  oblations  :  if  they  wish  to  live,  let   them  fifd 

•      • 


-   if  they  ^estteeto  wage  war  with  tee,  the  jackal  shall 
glutted  with  their  flesh, 


mr». 


*  As  Siva  seat  the  ullage  bjr.thf  g$dde$s  tp  ,the  giants 
she   was  calfe4*a   SiVja-EhitS,   or  Siva's   messenger  in  thif 


The  great  Asura  having  hearkened  to  the  message  of  the 
s  sent  by  Siva,  was  transported  with  rage  and  repaired 
td  the  place  where  Ktttyani  lived. 

First  the  enemies  of  the  immortals  furiously  rained  show- 
ers of  arrows  and  Saktis  on  the  goddess. 

She  in  turn  discharged  the  great  arrows  from  her  bow  a^d 
sportively  cut  off  their  arrows  by  her  trident,  Chakra  ,and  Pa- 
rusu. 

In  their  front  Kali  struck  them  with  her  trident,  and  with 
the  Khutwanga  and  achieved  mighty  deeds. 

Brahmani  destroyed  wherever  she  went,  the  heroic  and 
Valliant  enemies,  by  pouring  water  from  her  Kamaudalqr  on 
them. 

Maheswari,  by  her  trident,  likewise  Vaishnavi  with  her 
discus,  Kaumari  with  her  wrathful  Sakti  killed  the  giants. 

Indri  pierced  one  hundred  demons,  and  evil  genies  w}c% 
Mr  Kul.ipa,  and  threw  them  on  the  earth,  their  Wood 
gushed  out 

Brfthrnainurti  broke  their  breasts  with  the  discus. 

By  her  nails,  she  tore  and  devoured  many  of  the  great 
Asuras;  Narasimhi  talked  in  the  battle;  her  voice  filled  the 
directions  and  sky. 

The  goddess  shouted  ;  she  struck  the  dpmons  to  the 
ground  and  devoured  them. 

The  chief  amazons  detested  the  mighty  Asuras,  and  the 
various  demons  were  ineffectual,  and  having  overcome  their 
measures  and  stratagems,  the  warriors,  adversaries  of  god, 
fled  away. 

Seeing  the  retreat  of  the  Daityas,  the  great  demon 
^ackta-Bija,  (whose  blood  is  a  seed),  became  enraged  and 
proceeded  to  fight, 


MARKANDEYA  POEANAM* 


When  a  drop  of  the  blood  from  his  body  fell  on  the  earth : 

it  produced  the  same  sized  giants  from  the  ground. 

The  great  demon  holding  a  mace  in  his  hand,  fought  with 

Indri,  who  held  the  Sakti  Vajra. 

He  was  struck  by  the  Ku%a,  the  blood  gushed  out:  other 
demons  immediately  arose  of  similar  form  and  valour. 

Equal  in  number  to  the  drops  of  blood  that  fell  from  his 
body,  demons  of  the  same  heroism,  vigour  and  fortitude,  were 
produced. 

By  the  severe  beating  of  the  weapons  of  the  chief 
amazons  as  also  by  the  cut  of  the  Vajra*  his  head  fell  off. 

When  the  blood  was  streaming,  thousands  of  demons 
were  produced  by  it;  Vaishnavi  beat  him  in  the  battle  with 
her  discus. 

•    Indri   smote  the  lord  of  giants  with  her  mace ;  Vaishnavi 
struck  him  with  her  discus,  and  the  blood  was  spilt. 

Thousands  of  the  giants  of  the  same  feature  abounded 
in  this  world;  Kaumlri  beat  him  with  her  Sakti;  likewise 
VarSJhi  with  Jier  sword, 

BrUhmani,  with  a  cudgel  of  Brthnwtnfj  and  Narasirnhi 
tore  him  with  her  claws, 

Maheswari  beat  on  the  bosom  of  the  great  giant  Rackta* 
Bija  with  her  trident  for  he  did  not  move. 

He  beirag  surrounded  by  the  enraged  •  chief  amazons, 
severely  beat  them  with  his  clubs. 

He  *,cut  off  abundant  of  the  Safeties,  tridents,  and  so  forth 
and  made  a  hundred  to  fall  on  the  earth, 

The  giants  produced  by  the  blood   thronged  over  all  the, 
world ;  the  gods  afterwards  were  overwhelmed  by  fear* 
1     Chandik!  looked  at  the  discomfitted  Suras,  and  'speedily 
said  to  Kali,  "0  Chftntandft  open  your  mouth  widely.. 

Great  Aspens  are  produced  by  the  drops  of  the  blood  o£ 

JUcfejfbBija,  yots  must  Instantaneously  lick  up  the  lood  bffore 
it  falls  to  the  ground. 


PUfcANAM. 


•  Devout  the  blood  before  the  demons  are  produced;  the 
Daityas  will  be  diminished  and  become  void  of  blood. 

If  you  do  this  they  never  can  spring  up  again/1  saying 
thus — the  goddess  pierced  them  with  her  trident. 

KM  sucked  up  the  blood  of  Rackta-Bija  ;  ChandikS  beat 
htm  violently  with  her  mace.  •  ,  . 

By  the  vehement  beatings  of  the  clubs,  a  profusion  of 
blood  gushed  out  ail  over  his  body. 

Chandika  licked  it  up  ;  CMmunda  drank  his  blood. 

Devi  by  her  trident,  arrows,  sword,  and  fists  killed  Rackta- 
Bija,  and  drank  his  blood. 

He  being  overwhelmed  by  a  number  of  arrows,  O  Ruler 
of  the  earth!  the  mighty  demon  Rackta-Bija,  fell  on  the 
earth,  and  became  void  of  blood. 

Afterward  the  deities  felt  the  highest  degree  of  pleasure, 
the  chief  amazons  proudly  danced. 

Thus  extends  the  eighth  Chapter,  mentioning  the  death 
of  the  Rackta-Bija. 


CH  APt'ER    LXXX   X. 


1  HE  RAJAH  said,  "0  divine  one  !  you  have  disclosed  to 
me  the  wonderful  story,  and  the  sacred  action  of  the  goddess, 
which  exterminated  Rackta-Bija. 

I  am  now  desirous  of  hearing  the  actions  of  Sumbha,'  and 
the  excessive  anger  of  Nisumbha. 

The  Rishi  said,  at  the  death  of  Rackta-Bija,  and  others 
in  battle.  Sumbha  and  Nisumbha  were  uncommonly  enrageci- 


366 


.MARKANDBYA 


Seeing  their  Immense  army  destroyed,  the  demons  tvere 
filled  with  ire.  Nisumbba  ran  to  their  succour  with  consider* 
.able  reinforcement. 

In  the  front,  rear,  and  flanks,  he  was  attended  by  mighty 
-giants,  who  were  wrathfully  biting  their  lips,  and  meditating 
the  death  of  the  goddess* 

The  mighty  Asura  Sumbha,  surrounded  by  his  force, 
fought  with  the  chief  amazop*,  and  furiously  proceeded  to*, 
wards  CfaandikiL 

. ;  Sqoibha  and  Nisumbha  then  commenced  a  dreadful  com- 
bat with  the  goddess,  and  shot  powerful  showers  of  arrow*, 
thick  as  clouds  of  rain. 

CbandikI  cut  them  to  pieces  with  her  own  parts,  and 
pierced  both  the  chief  Asuras  with  several  arrows 

•  Nisumbha  then  took  his  keen  sword  and  resplendent 
shield,  and  struck  on  the  head  of  the  lion,  the  noble  convey. 
ance  of  the  goddess. 

When  her  excellent  animal  was  beaten,  Chichura  took 
a  sharp  sword  and  cut  in  two  pieces,  the  shield  of  Nisumbha, 
called  Asta-Chandra.* 

That  Asura  after  his  shield  was  destroyed,  shot  a  Sakti, 
but  as  it  was  whizzing  towards  her,  the  goddess  cleft  it  in 
twain  with  her  discus, 

Then  Nisumbha  made  a  furious  charge  with  his  Sula ;  the 
goddess  pulverized  the  hostile  weapon  with  her  fist. 

The  demon  then  swung  his  mace  at  ChandikA,  but  the 
goddess  by  her  trident  reduced  it  to  calx  instantaneously. 

After  this  disappointment,  the  chief  of  the  Daitayas-tebed 
A. battle  axe  and  approached  Devi,,  she  levelled  the  warrior  to* 
the  earth  with  her  arrows, 

.  •  When  the  dreadful  Nisumbha  fell  .  to  the  ground,  ht$ 
Brother  burning  with  fire  repaired  to  kill  Amvika, 

Being  mounted  on  his  chariot,   he  grasped  his  missiles, 


i 
I 


mooai. 


ah4  potent  implement,  and  with  unequalled  voice  penetrated 
overall  the  sky.  .  . 

The  goddess  perceived  his  cormng-and  sounded  her  conch 
and  her  bow-string,  the  noise  of  which  was  insupportable 

The  sound  of  her  bell  filled  the  etberial  space  ;    the   diffe- 
rent detachments  of  the  Daityas  were  dismayed.  • 

The  lion  lustily  roared,  the  sound  penetrated  the  sky  earth 
and  the  ten  directions. 

Afterwards  Kali  leaped  up  towards  heaven  and  kicked  the 
ground,   at   the   piercing   sound    of   her    voice    the    giants  - 
vanished. 

Siva-Duti,  shouted  at  the  misfortune  of  the  Asura  the 
noise  reached  the  giant  .Sumbha  who  furiously  proceeded 
towards  the  goddess. 

Amvika  said  to  him,  O  impious  wretch  ,  stand !  stand , 
the  gods  immortal  inhabitants  of  the  sky  have  cried  "victor* 
to  be  thee  !"  * 

Sumbha  discharged  a  Sakti,  which  issuing  in  a  terrific 
flame,  became  a  mass  of  fire,  she  opposed  him  with  a 
Maholka. 

The  lion  like  voice  of  Sumbha,  overspread  the  three  world 
(Oh  lord  of  the  earth)!  by  the  appalling  sound  of  it,  he  hoped 
to  conquer.  ,  ,  • 

The  goddess  cut  off  the  arrows  of   Sumbha,   by   her   own 
shafts,  into  hundreds  and  thousands  of  pieces. 

Chandika,  was  enraged,  and  struck  him  with  her  trident: 
the  giant  thereon  fainted  and  fell  on  the  earth. 

Nisumbha  having  revived,  took  his  bow  and  beat  the  god- 
dess  Kali,  and  the  lion  with  bis  arrows. 

The  king  of  giants,   with,  ten  thousand  arms,   enveloped 
Chandika,  with  numerous  weapons,  discuses,  and  arrows. 

1  Then  the  goddess,  the  toaectessifete, -the  sobiuer  of>ariou« 
ills,  being  enraged  cut  off  those  direfal; -weapon  with  her  ar- 
rows  into  hundred 'pi-eces.  .  ;  ;  ...  , 


MARKAN0EYA  PURANAM. 

Nisumbl)a  swiftly  took  the  club,  (and  attended  by  hi§ 
giant's  forces),  ran  to  kill  ChandikSU 

The  goddess  destroyed  his  club  and  threw  her  keen  sw^td 
the  demon  took  a  trident, 

Nisumbha,  the  oppressor  of  Immortals,  was  going  to  Chaa* 
dika,  she  broke  his  bosom  with  a  Sula,  with  a  mace  fixed 
to  it. 

His  bosom  being  broke,  another  demon  came  out  of  him 
the  goddess  smiled  and  cut  off  his  head  with  her  sword,  and 
he  fell  on  the  earth. 

By  the  teeth  of  the  lion,  by  Kali  and  Siva-Duti,  other 
giants  were  decapitated, 

Koumiri  destroyed  some  giants  by  her  Sakti ;  Brfthniaai 
with  her  enchanted  water  slew  others* 

.  Maheswari  demolished          by  her  trident  Vnrlhi  by  beat* 
ing  reduced  them  to,  powder  on  the  earth, 

Vaishnavii  with  her  discus,  crushed  the  giants  to  pieces* 
Indri  with  her  weapon  Vajra  killed  others. 

Many  of  the  giants  retreated,  many  annihilated  ift 

that  horrible  war.  Kali,  Siva-Duti  arid  the  lion  devoured 

others. 

Thus  far  is  related  in  ninth  Chapter,  comprising  the  d«K 
traction  of  Nisumbha* 


CHAPTER 


1  HE  RISUI  saidy  the  of 

his  forces,  awi  tit  death  of  bis  who  w«» 

dear  to  him  m  hit  own  tout),  and  furiously  said. 


The  king  of  the  Daityas  took  Bis 


dikl  cut  through  his  sword  and  discharged  her  keen 
arrows,  pure  as  the  beams  of  the  sun. 

The  giant  having  lost  his  steeds,  chariot,  and  bow,  seized 
a  tremendous  Mudgara,  intending  to  kill  Amvika. 

his  ft,  agab  CUt  U  ^  hCr  keenCSt  arr°WS'  hC  fan  at  her  wit 
47 


MARKANDEYA  -PURANAM. 


He  hastily  shot  a  musti,  she  made  it  to  fall ;  and  struck  the 
bosom  of  the  chief  of  the  Daityas. 

.  The  severity  of  the  blow  felled  him  to  Che  earth  ;  the  king 
of  giants  speedily  rose  op  again,  and  flew  up  to  heaven  with 
the  desire  of  laying  hold  on  the  goddess;  though  he  was 
incumbent  in  the  skies,  he  fought  with  Chanciiki. 
.  They  mutually  fought  in  the  sky,  and  performed  wondrous 
feats  in  battle,  to  the  astonishment  of  the  and  angels 

,     By  leaping,  turning*  and  casting  each  other  on  the  earth; 
they  fought  a  long  while* 

,    The  ill  disposed  descended  to  the  earth,    directly  closing 
his  fist  with  an  intention  of  killing  ChandikS, 

The  goddess  saw  the  lord  of  giants,  coming  and  pierced 
his  bosom  with  her  trident,  and  made  him  to  fall  on  the 
ground. 

He  yielded  his  life,  being  transfixed  by  the  trident  of  the 
.goddess ;  as  he  fell  on  the  earth,  the  seven  islands  and 
mountains  moved. 

.     Every  one   was   delighted   at  the  death  of  the  miscreant, 
the  world  was  in  peace ;  the  ^ky  became  serene, 
. ;     The  -clouds   dissolved   in  air;  inauspir  ions  omens,  hence- 
forth ceased  ;  while  the  sun  beams  converged  as   usual ;   and 
the  rivers  flowed  in  the  beds  assigned  them. 
.     All  the 'gods  were  filled  with  joy;  Gandharvas,  on  his 
death  pleasantly  sang- 

Others  shouted,  Apsarls  danced  $  hallowing  breexes  began 
to  blow ;  the  sun  became  resplendent. 

The  inflaming  fire  moderated  j  the  noise  of  the  elephant* 
of  the  regions  was  hushed;  the  planets  revolved  in  peace ; 
tlie  moon  enlightened  the  whole  firmament. 

Thus  far  is  related  in  the  tenth  Chapter,  containing  the 
of  Sumbha. 


CHAPTER    XCI. 


1  HE  RlSHi  said,  when  the  chief  of  the  Asuras  was  killed 
by  the  goddess,  Indra,  Suras,  and  Vanhi  appeared  before  her, 
and  with  joyful  countenances  advanced  to  greet  Katyani  for 
the  favor  she  had  conferred  on  them. 

0  goddess  (  thy   countenance   removes  the   grievances  of 
thy   people,    thou    art   the    beneficent    mother    of  jthe    whole 
universe.     O  sovereign  of  the  world  !  save  the  earth. 

,  ;  Mayest  thou  preserve  the  world;  thou  art  •  the  goddess 
of  animates  and  inanimates. 

Thou  dost  sustain  alone  the  world  in  the  form  of  the  earth, 
0  parragon  of  heroism  t  thou  as  water  refreshest  all  the 
people. 

'.,..  Thou  art  the  power  of  Vaishnavi,  thy  valour  is  endless,  thou 
art  the  element  of  the  universe,  thou  art  the  supreme. illusion} 
Q  goddess  j  thou  bindest  all  things  in  love,  thou  art  the  great 
first  cause,  thou  art  the  bestower  of  salvation  ori  the  earth; 
thou  art  the  essence  of  all  sciences,  thou  art  the  rich  one; 
thou  fillest  all  things,— who  can  praise  thy  holy  eloquence  ? 

Thou  art  the  bestower  of  heaven,  and  salvation  on  all 
creatures  ;  what  expression  can  sufficiently  applaud  thee?  •• 

1  salute  thee,   O    goddess !  Niriyani,    who    liveth    in    the 
hearts  of  thy  subjects,  as  a  form   of  intellect,    and   giveth   to 
paradise  a  local  and  unperishable  abode.  -•* 

I  salute  Narayani,  who  protects  all  things  in  a  spiritual 
and  material  form,  she  is  the  over-ruling  power  of  the! 
universe.  » 

,  .  ,1  salute  Nilrayani,  who  is  the  auspicious  bestower  of  pros- 
perity, happiness,  and  every  desire;  who  is  the  conferer  of 
obligations,  who  is  three  eyed  and  brown,  „  ;  •  >.  ;  -  I 


372 


MARKANDEYA  PURANAM, 


I  salute  NarSyani^  who  has  power  to  create,  preserve,  and 
destroy;  who  is  the  reservoir  of  virtue  from  all  ages. 

I  salute  the  goddess  NarSyani  who  saveth  those  that  seek 
her  protection,  who  comforteth  the  wretched  and  grieved  • 
who  is  the  dispeller  of  all  sorrows. 

I  salute  Narayani,  who  sits  mounted  on  a  car,  drawft  by 
divine  swans,  who  asumes  the  form  of  Brfthmani,  and  eats 
•vegetables, 

I  salute   Narayani,   holder  of  ihe  Suras,  Chandra,  Jyuda,* 
who  rides  on  the  ample  ox  in  the  form  of  Maheswari. 

I  salute  Narayani,  attended  by  the  peacock,  and  holder  of 
the  mighty  mountain,  on  her  nails  who  acquired  the  form  of 
Kaumari. 

I  salute  Narayani,  the  possessor  of  the  Sanka,  Chakra, 
GadS,  and  Sarna ;  who  favors  all  in  the  form  of  Vaislmavi. 

I  salute  Narayani,  who  took  the  ample  Chakra,  and  sus- 
tained the  earth  on  her  proboscis,  in  the  form  of  Varaha  and 
Siva. 

I  salute  NlrSyani,  who  assumed  the  wrathful  form,  of 
Nrisimhi,  and  slew  the  giants  to  preserve  the  three  worlds, 

I  salute  Narayani,  who  is  crowned  Indra,  the  holder  of  the 
Vajra,  who  glowes  with  one  thousand  eyes,  the  drawer  of  the 
soul  of  Vritra. 

I   salute   Narayani,   who   destroyed  the  valiant  giants,  ri> 

the  form  of  Siva  Dttti»  whose  form  was  dreadful   in   the  great 
battle. 

I  salute  Nlrlyani,  whose  teeth  and  mouth  are  frightful 
like. the  lions;  and  who  is  adorned  by  a  necklace  of  skulls; 
the  crusher  of  the  head  of  Chamunda  ;  tho  modest  j  the  omni-» 
wlant;  the  faithful;  and  strong  Swadha;  the  steady ;' the 
mighty ;  and  the  skilled  in  abundant  arts. 

I  salute   Narayani,   .who   is   intelligence  and  excellence; 
ti;  the  be$tower  of  prosperity;    the    wrathful; -the 
;  *ftd  the  giver  of  all  benefit* 
I  salute  the  goddw  Dwrg^.  wbo  baa  mainiold  ferns;  who 


WARKANDCT& 


is    the  lord   of  all  things  :  abounding  with  different  powers  ; 
the  saviour  of  the  fearful. 

I  salute  KatyHni,  whose  face  is  mild  ;  who  is  adorned  with 
three  eye?* ;  who  preserves  all  creatures. 

I  salute  Bhadra-Kaii,  whose  face  is  terrific;  who  destroyed 
tfee  whole  race  of  giants ;  may  such  a  trident  guard  the 
fearful. 

May  the  bell  of  the  goddess,  the  sound  of  which  has 
appalled  the  energy  of  the  giants,  and  penetrated  through  all 
the  worlds  :  preserve  us  as  its  childern. 

We  prostrate  ourselves  to  Chandika,  whose  exquisitely 
bright  sword  was  stained  by  the  blood  and  flesh  of  the  giants; 
and  became  the  instrument  of  the  death  of  Sumbha. 

Thou  healing  from  all  kind  of  disorders,  givest  pleasure 
and  strength  to  all  people  ;  those  that  desire  to  follow  thee, 
shall  not  feel  distress,  but  will  be  restored. 

Thou  hast  destroyed  the  great  Asuras,  who  are  the  enemies 
of  virtue,  by  thy  actions  and  transfigurations. 

Thou  art  supremely  exalted  in  the  sciences;  in  knowledge  ; 
in  wisdom  ;  in  eloquence  ;  in  virtuous  practice ;  the  would  is 
overwhelmed  in  the  excess  of  thy  love. 

Thou  dwellest  even  among  venomous  serpents  ;  amongst 
hardened  and  depraved  robbers  ;  ane  where  there  are  coira^ 
bu&tibles  and  fire  5  thou  art  in  the  sea,  and  thou  supportest 
the  world, 

O  Goddess  of  the  universe!  thou  shouldest  preserve  tfe£ 
world,  thou  pervadest  through  the  world  holding  it.  The 
world  prostrates  itself  to  thee ;  thou  art  followed  by  the 
world ;  thou  art  faithfully  lovecl  by  the  world. 

O  Goddess  |  protect  and  preserve  the  people  from  the  fear 
of  enemies,  by  destroying  always  the  giants,  as  thou  didst  of 
late  :  extinguish  the  sins  of  the  world,  which  proceed  from 
accidental  causes. 

0  Goddess  j  thou  shouldest  favour  him,  who  humbly  bows; 
O  dispeller  of  universal  alarm  !  the  inhabitants  of  the  three 


1374 


MARICANDIYA   PUEAN4M. 


worlds,   shall   prostrate   themselves   to    thee ;    O    bless  the 
people  t 

Devi  said,  "Q  band  of  Suras  |  I  will  bless  you  ;  ask,  and  I 
will  bestow  what  you  desire,  for  the  benefit  of  the  gods/' 
.  •     The    Devas    replied,    "O  supreme  goddess  of  the  three 
•  -worlds  !  we  solicit  thee  to  expet  all  danger   and    destroy  our 
enemies  ;  this  is  thy  task/1 

Devi  said,  on  the  twenty-eighth  age  of  Vibhaswatta,  Sum- 
bha,  and  Nisumbha,  shall  be  regenerated. 

I  shall  reside  on  the  mountain  of  Vindhya,  I  shall  be  bora 
•in  the  race  of  cowherds  in  the  womb  of  Yasoda,  and  destroy 
them. 

I  sha11;be  incarnate  on  the  earth,  and  shall  slay  the  great 
giant  Viprochitta, 

I  shall  have  my  teeth  red,  like  pomegranate  flowers,  tliea 
all  the  gods  and  mankind  shall  give  me  applause  and  call  me 
constantly  Racta-Dautic&. 

A  famine  shall  happen  for  one  hundred  years  without  rain  j 
being  greteed  by  the  sages*  I  shall  be  self-born. 

Then  shall  I  look  at   the   sa^es  with   one   hundred   eyes^ 

therefore  mortals  will  call  me  Satftkshi,  (or  hundred  eyes*)     , 

The  whole  world  shall   subsist   by  the   divine   vegetable, 

which  shall  be  produced  from  my  body  until  the  rain  shall  fall* 

I  shall  be  esteemed  in    the  earth  by  the  name   of'Sacum* 

bhari,  the  preserver  by  vegetables,   I   stall    be   denominate! 

Durga  Devi. 

I  again  shall  assume  a  dreadful  form  on  the  mountain 
Him&chala,  and  devour  the  giants  to  protect  the  sages  :  all 
the  ascetics  will  bow  and  applaud  me* 

I  shall  be  called  Bhima.Devi,  when  Aruna  shall  disturb 
tlie  three  world ;  then  I  shall  turn  a  roving  beettle* 

I  will  destroy  the  great  giant  for   the  advantage  of  thase 
worlds:  *1)  will  applaud  me  by  the  MIM  of  Bramhini 

' 


MARKANDEYA  PUKANAM. 


Whenever  disturbances  shall  arise  from   the   giants,    then 
I  shall  incarnate  and  destroy  the  enemies. 
w     Thus  far  is  related  in    the   eleventh   Chapter,    mentioning 
the  death  of  Sumbha  and  Nisumbha. 


CHAPTER   XCII, 


D, 


*  *  Three    different     plagues, 
Itibadha — annoyance  by  animals. 


*EVI  said,  he  who   for  ever  joyfully  applauds   me,   him 
I  will  undoubtedly  shield  from  all  kinds  of  danger. 
;     Whoever  recites  the  dissolution  of    Madhu  and  Kaitabha, 
and  the  destruction  of  Mahishasura  ;  likewise  the   death   of 
Sumbha  and  Nisumbha, 

On  the  Astami  or  eighth,  Navarni  or  ninth,  Chaturdast 
or 'fourteenth,  with  an  intent  and  pure  heart  and  faithfully 
praise  of  my  noble  actions, 

They  shall  incur  no  manner  of  sin,  shall  never  be  exposed 
to  distress,  and  never  suffer  any  trouble,  or  feel  any  pain. 

Nor  shall  he  be  in  fear  of  foes,  or  thieves,  or  fire,  sword, 
or  water,  at  any  period. 

Therefore  my  actions  should  at  all  times  be  chaunted  in 
peace  voluntarily ;  and  always  be  heard  with  joy. 

All  the  dangers  of  evil  and  the  three  different  plagues;* 
shall  be  counteracted  by  my  meritorious  deeds. 

Whoever  daily  attentively  reads  my  words  in  his  house 
I  shall  not  leave,  but  dwell  in  his  presence. 

During  the  offering  of  food  to  Bali  worship,  fire   oblation, 


Adhi-Infirmity,     Viadhi-disease,    and 


376 


MARKANDEYA 


or  festival,  mankind  should  completely  read  and  hear  my 
actions. 

Whoever  either  knowingly  or  ignorantly  gives  the  offer- 
ing, food,  or  fire  oblation  ; 

Whoever  yearly  performs  the  adoration  in  the  Sarat  (or 
sultry  season),  and  hears  willingly  my  action  recited,  they 
will  undoubtedly  obtain  my  favour, 

Whoever  hears  my  consecration,  prosperity  will  attend 
him,  and  he  shall  be  brave  in  combat. 

Their  enemies  shall  be  destroyed  ;  the  rich  will  attend, 
and  listen  to  my  miracles  the  race  of  mankind  will  bt 
pleased. 

Every  where,  when  the  preliminary  ceremonies  art  per- 
formed, evil  dream*,  the  inauspicious  aspect  of  the  pknets 
shall  cease  during  the  recital  of  my  fictions. 

The  disturbances,  the  malignant  influence  of  the  placets 
will  discontinue,  unlucky  dreams  shall  turn  out  prosperous* 

Evils  to  which  children  are  liable  from  demons,  I  will  re* 
mote,  and  heal  the  breach  of  friendship  in  my  people, 

By  reading  it  with  strict  faith,  the  strength  of  all  ill- 
disposed-persons,  the  giants,  demons,  and  evil  spirits,  shall 
be  destroyed  5 

Whoever  brings  me  an  offering  of  noble  beast*,  of 
flowers*  Arghya  incense,  sandal  and  tapers  ; 

Whoever  feeds,  the  Vipras,  performs  the  various  rites  of 
'the  Roma,  ttery  day  and  night ; 

Pleases  me* throught  a  year,  and  hearkens  to  my  actions, 
sfcttl  have  their  sins  remitted  and  shall  obtain  the  blessing! 
of  earth. 

I  will  preserve  all  creatures,  who  read  of  my  birth  and 
deeds  in  words  comprising  the  dissolution  of  the  wigked 
giants. 

They  siall  not  be  in  fenc  of  foes  and  shall  obtain-  tfee 
praise  of  sacred  sages. 


MARKANDEVA  PURANAM. 
Tki.  i.  ordained  by  BrahmS  „„„  ptolridcs    ,„ 


th° 


»  a  king  be  enraged  and  give  order  to.  bind 

of  a     if 


my  action,  all  dangers  will  be  dispelled 
Rishi   said,   the   warlike   goddess 

the  ities 


enemies   being  destroyed,  they  enjoyed  the  sacri- 

after   the  d^o.s   and    SuJha   ,,re  5lain 

s  in  battle.  '        •*" 

The   disturber  of  the  universe,  th*   bra»e  peerless  and 


O  King  Ube  divine  go4d§Ss  ms  rfpwftfdly  incarnated  to 
preserve  the  world,  she  shakles  and  creates  the  uni^se       ? 
boe   gives   knowledge,   pleasure,  intellect.     O  sovereiio 

M  h    ^e  PerVSdeS  throU^h°Ut  the  ^  0^  Brahma.'  " 

Mftha.-Kah  ,„  the  form  of  a  gre^t  goddess,  the  biffh 
Illusion,  the  ancient,  creates  the  world  occasionally  '  ? 

And  FPrno^es  ^alth  inthelivesoffh£peopleinfuture 
penod  ;  where  she  is  not  present  their  misfortLfcau 

Whoever  prases   and   worships  her  rfth  flow 


/ar  extend,   the  twelfth   Chapter/  mentionin,,  the 

,,W^iPgthe 

48 


CHAPTER    XCI1L 


o 


KING,  these  are  the  excellent  actions  of  the  Devi 
I  mentioned  now,  such  Is  this  glorious  goddess,  the  holder  of 
the  universe. 

The  illusion  of  the  divine  Vishnu  constructed  this  vast 
machine;  by  her,  you,  the  Vysa,  and  others  are  being  bound 
in  love. 

0  chief  sovereign,  go  to  the  assylmn  of  the  goddess, 
whoever  adores  her,  will  enjoy  both  heaven  and  canh, 

MSrkandeya  said,  Surdha,  hearkened  to  his  words;  the 
chief  of  mankind,  the  possessor  of  great  share*,  prostrated 
himself  before  him  and  made  a  vow. 

Being  puzzled  by  love,  and  deprived  of  his  kingdom,  he 
instantly  repaired  to  perform  devotion. 

The  Vysa  remained  on  the  shoal  of  the  river  to  have  an 
interview  with  goddess, 

He  performed  the  devotion  praying,  repeating  the  Devi- 
Sukti,  he  made  a  clay  form  of  the  goddess  on  the  shoal,  and 
invoked  her  with  flowers,  incense,  Arghya,  Tarpana,  and  other 
offerings. 

•  He  mortified  his  body,  and  in  this  manner  he  worshipped 
for  three  years, 

ChandikS,  the  matron  of  the  world,  being  pleased*  appear- 
ed to  him,  and  said,  UO  King,  Prince  of  a  goodly  tribe  j  I 
have  heard  you  pray,  and  cheerfully  bestow  on  you  all  you 
request. 

MUrkandeya  said,  the  monarch  being  distressed,  entreated 
ber  to  restore  his  realm,  vanquished  by  the  arms  of  his 
enemies. 

tje  Vysa,   having  a  susceptible  heart,  implored  from  her 
!  and  abstraction  from  social  and  secular  concerns- 


MARKANDEYA  PURANAM, 

Devi  said  to  the  king,  O  lord  of  men  f  you  will  destroy 
your  enemies  and  resume  your  kingdom  ;  you  shall  afterwards 
die  and  be  regenerated  as  Vibhaswata,  by  the  name  of 
Savarnika  Manu  of  the  earth. 

O  excellent  Vysa,  according  to  your  desires  you  shall 
obtain  wisdom,  the  goddess  thus  blessed  them  and  granted 
their  desires ;  she  then  vanished.  Suradha,  the  chief  Chatrey- 
ah,  having  thus  obtained  her  blessings,  became  Savurni  Manu 
in  his  next  birth. 

Thus  far  is  related  in  the  thirteenth  Chapter,  containing 
the  plaudits  of  Chandika,  and  ends  Chandipat  Parvas. 


CHAPTER    XCIV. 


ARKANDKYA  said ;~-I   have  Id  yen  in  fnfj 

the  Manwantara  of  Mami  SSvuriii,  the  glorif*  of  the 
and  the  destruction   of  thf  htifl,i!|ii**-fiic^cl   tli*iii0n  f|V    *IA 
origin  of  the  goddwm  and  oth«*r  mother*  in  Itif  great  encoutter 
as  well  as  the  origin  of  the  tVimmtfia  (z}» 

I  have  described  to  yon  »h*  gbrim  of  Shtvadynti,  the  dts^ 
tructbn  of  Sumbha  and  Nishiiiiiltlm  ami  n%  Wf  II  a*  that  of 
Rakta-Vija  ?(3>,  H<«ar,  CI  for^tnr^i  of  MttttK  of  another 
Slvarni,  Thin  Sftvarni  \*  tfie  HOII  of  Daknha  and  Is  tie 
future  ninth  Manu  (4)  ()  Muni,  I  shall  i}*^crilif*  mm  who 
will  be  the  goc!st  »agr^(  and  Martrhibharga  and 

SudharmI'— -these  will  Ue  the  thw*  *  U«sr»H   of  tleitwi  (d 
These  three  clauses  will  »ev*rnlly  lie  tlivtilrd  into  twelve 

each.    Their    future    kttig    will    tit*   highly    powerful  tttd 
thousand-eyed  (6).    The  »ix*facrd  d^ity,   who  it  now  Iifli| 
as  Kfirtil^ya,   the  mn  of  the:  firc%  will  fir  ||i«  king,  by  name  . 
Advuta,  of  the  ManwAntura  of  thin    Matin   (j), 
Vasu,  Satya,   YottRhinan,  Oyutiman* 
Uiese  will  be  the  Mevctt  Kmhm  (H).     I)brbbinkfttiv 

Ar  ^hi^htnan^  BhWy* 

f  now 

I— to),  During  tii 

of  Sttkti* 

(ti).  (tli 


Panchaha«tap   NJrlmayat 

urimna»  Vrihadvaya— will 

and  kings,    Lt«t*n,  (>  twicr-ttorn 

thft  M&nwAntora  of  the  truth   Mrtmi 

tenth  Manwfatar*  of  the  it>trilig*nt 

•enas  and  Ntrudhaft  will  bf  the  g 

regime)  of  this  future  Manu  the  god*  will  t>i»  t  bnndml  fe 

Dumber—ftn  the  gwl*  will  be  a  buntlrrcl  in  number  so  wl 

be  the  creatures  (u).   s&nti  wilt  br  Ific  king  of  nil  tbeie  go* 

mi  endowed  with  tit  the  acurni|»lUhi«i.uu  ol  NUr 

now  from  me,  who  will  be  thr  *ev*n  at  that 

(13)-    Apomurti,  Haviihrnan,  Sukrtta,  Hutyt,  Apu* 


MARKANDEYA  PURANAM. 

tishtha  add  Vashishtha  will  be  the  seven  Rishis  (14).  And 
Sukshetra,  Uttamonja,  Bhimsena,  Viryavana,  Shatflnika, 
Vrishabha,  Anamitra,  Jayadratha,  Bhuridyumna,  and  Suparvt 
—these  will  be  born  as  the  smrs  of  that  Manu.  Hear  now 
of  the  Manwdntara  of  SSLvarni,  thh  son  of  Dharma  (15—16). 
(At  that  period)  there  will  spring  mto  existence  three  da&ses 
of  gods  each  severally  divided  into  thirty  (17).  Amongst 
them,  months,  seasons  and  days  will  be  the  lords  of  creation* 
and  birds,  nights  and  moments  will  be  able  to  move  on  at 
their  will  .(x8).  Their  lord  will  be  known  by  the  mine  ^f 
Vrisba  of  well-known  prowess.  «avishman»  Vdrislitha,  Risk- 
thi,  Aruni,  Nishchara,  Vrishthi  and  Agni  will  be  the  sevea 
Rishis  at  that  Manw&ntara  <i 9-^20),  Sarvaga,  Susharmt% 
Devatiika,  Purudvaha,  Hernadhanva,  -Drirayu  will  be  h% 
sons  and  kings  (21).  Hear,  who  will  be  thfe  gods  and  Munk 
during  the  Manwdntara  of  the  Mai>ili^by  name  Savarni,  the 
so«  of  Rudra  (22).  Sudhariftanas,  Sumanas,  Haritas,  Rohi- 
t§s  and  SuvarnSs  will  be  the  five  classes  of  deities  each 
severally  divided  into  tl^n  (^3;.  Kno^'trf  the  highly  [fcftra*v; 
Ritadhtma  m  their  lord  eivdued  "with  all  -the  «juali|fe&  of 
hea^  new,  fromcrie  of  the  sdven  tRfshis  ftzj).  iDtjwti, 
Tapashvi,  'Skitapa$,  Tapomurti,  Tapoaidhi/ Tapotofci,  a&d 
Tarpodhriti  will  te  the  ?sevefti  Rishis  <«?>.•  J)evaviin,  Kpadeva, 
Devashresfehfe,  Vidurathft,  'Mitravab, -and  MiHravInda— will.bfe 
the  sons  of  that  Maau  and  kfagfc  (26).  Hear,  ?I  «hall  now 
relate  to  y6u  the  sons  of  the  thirteenth  Mattu  Rochya,,  ithe 
seven  Rishis,  "kings  and  igod^  (127).  O  foperiiost  of  Munis, 
Sudharmas,  Sukarmls,  and  Sushalrmas,  will  be  the,  cgods  lof 
that  peridd  (28).  Tbeir  -king  will  be  'Divashpati  of^reat 
Strength  and  rjrdwess.  -Hear,  I -.shall  now-describe  the  seven 
Rishis  that  will  be  (29).  DhritiMn,  Avya,  TatWadarshi,,  JNfitai- 
suka,  Nifmoha,  •  SutapSbs  and  Nishpnafeampa  will  be  tfeetsbvea 
Rishis  (30)  Ghiba&sena,  Viehitta,  Nayati,  Nit'bbaya,  Drida, 
Sanetra,  Kshatrdv^ddhi,  al\d  -SUvrata  »will  be  thfe  sbn«  of 
Manu  (31).  '  \ 


CHAPTER    XCV. 


LARKANDEYA  said:— In* the  days  of  yore,  the  Patriarch 
Ruchi,  bdng  shorn  of  attachments,  pride  and  fear  and  res- 
training his  sleep,  travelled  all  over  the  earth  (l).  Seeing 
him  divorced  from  fire,  home,  hermitage  and  company  and 
living  on  one  meal  his  departed  -manes  said,  to  that  ascetic 
(2) ; — "  0  child,  why  dost  thou  not  go  through  the  most 
sacered  marriage  which  is  the  source  of  heaven  and  eman* 
cipation  and  the  absence  of  which  brings  on  fetters  (3). 
Having  worshipped  the  gods*  the  manes,  the  Ruhss  and  the 
guests  a  householder  enjoys  the  various  lokas  (4).  (By  not 
taking  a  (wife)  you  are  being  daily  fettered  by  the  debts 
due  to  the  gods,  manes,  humanity  and  other  creatures  (5)* 
He  should  worship  the  deities  with  the  exclamations  of 
Swahd  the  manes  with  those  of  Swadhk  and  the  guests  with 
food  (6).  Without  having  engenderel  progeny  and  brought 
about  the  satisfaction  of  the  gods  and  manes  how  dost  tho«f 
out  of  foolishness,  aspire  to  a  better  state  ?  (7)*  We  perceive 
the  various  miseries  that  will  befall  you  for  leaving  a  single 
life.  You  will  attain  to  hell  after  death  and  suffer  miseries 
even  in  your  next  birth  (8)." 

Rue  Hi  said :— Marriage  leads  to  excessive  misery,  hell 
and  wretched  existence;  it  is  for  this  I  did  not  marry 
before  (9).  The  control  of  the  self  by  various  good  processes 
is  the  instrument  of  .emancipation  and  not  marriage  (10)* 
To  wash  daily  the  soul  that  it  sullied  with  the  mire  of 
Egotism,  with  the  water,  of  eternal  consciousness  shorn  of 
attachment  is  the  most  excellent  course  (xi)»  Therefore 
having  controlled  the  senses  the  wise  should  wash  their  sft'ttls 
sullied  with  the -mire  of  actions  -begotten  in  various*  births 
with  the  water  of  gwod  desfoe  (la)*11 


MARKANDBYA   PURANAM, 


THE  MANES  said:— "  Of  course  it  is  proper  that  one, 
having  controlled  his  senses,  should  wash  his  soul.  But,  O 
child  will  the  path  in  which  you  a^e  now  stationed,  lead  to 
liberation?  (13).  As  ones'  sin  is  destroyed  by  making  gifts 
divorced  from  the  desire  of  fruits  so  the  pristine  actions  are 
destroyed  by  going  through  the  result,  good  or  bad  (14). 
He,  who  thus  engages  in  chraitable  works,  is  not  fettered  (by 
actions) ;  one,  by  thus  engaging  in  action  without  desire,  is 
freed  from  all  bonds  (5).  Thus  pristine  actions  are  destroyed 
by  day  and  night  going  through  happiness  and  misery;  the 
ways  of  mankind  are  thus  identical  with  virtue  and  vice  (16). 
In  this  way  the  wise  wash  their  souls  and  guard  them  against 
bonds  for  which  the  soul  is  not  deprived  of  conscience 
and  accordingly  is  not  sunk  in  the  mire  of  sin  (17)." 

Rucni  said  :  —  0  ancestors,  the  road  of  action,  has  been 
mentioned  in  the  Veclas  as  ignorance  then  how  do  you  en- 
gage rne  in  that  action  ?  (18). 

THE  MANES  said  :— True  it  is  ignorance,  but  that  igrjo- 
race  is  engendered  by  action  is  false;  on  the  other  hand 
without  doubt  action  produces  knowledge  (19).  The  self* 
restraint,  that  is  undergone  by  the  wicked  for  emancipation 
without  having  made  arrangements  for  the  satisfaction  of 
their  duties,  brings  on,  onf  the  contrary,  a  worse  state  (20), 
O  child,  you  «have  made  up  your  mind  to  wash  thy  soul 
but  (on  the  contrary)  you  are  being  consumed  by  sins  be- 
gotten by  the  negligence  of  duties  (21).  If  administered 
by  proper  means  ignorance  conduces  to  the  well-being  of 
mankind  like  poison  ;  it  never  brings  on  bonds  for  them  (22). 
Therefore  0  child,  marry  porperly;  let  not  your  life  prove 
futile  by  wending  the  way  not  approved  of  by  mankind  (23). 

RUCHI  said:— O  ancestors,  I  am  now  an  old  man,  who 
will  confer  a  wife  on  me?  Besides  I  am  a  poor  man  so  it  is 
very  difficult  for  me  to  take  a  wife  (24). 

THE  MANES  said : — O  child,   if  you   do  not   hear  us9   we 


3*4 


MARKANDBVA   HJKANAM. 


shall  faH   down  and  along  with  us  you  will  be  subjected  to  a 
wretched  state  (35). 

MARKANDEYA  said ;— 0  foremost  of  Munis,  having  said 
this,  the  manes  disappeared  before  the  very  eyes  of  Rucbi 
like  a  light  put  out  by  the  wind 


CHAPTER    XCVI. 


JtlEARiG  the  words  of  the  ancestral  manes  his  mind 
greatly  agitated  and  that  Brlbmana  saint,  desirou*  of  having 
a  bride,  wandered  over  the  earth  (i).  But  being  unable  to 
secure  a  bride  and  burnt  by  the  fire  of  the  words  of  the 
manes  he  was  stricken  with  great  anxiety  amj  ys  min<j  WM 
agitated  (a).  (He  thought)  "Where  shall  I  go?  What  shall 
I  do?  How  can  I  secure  a  bride  by  whiph  immediate  pros- 
.perity  may  be  secured  unto  my  ancestors"  (3).  Thus 
thinking  the  high-souled  one  arrived  at  the  determination  :— 
MBy  ascetic  observances  I  shall  worship  the  lotus-sprung 
deity  Brahma"  (4).  Thereupon  he  carried  on  devout  penance* 
.dedicated  to  Brahma  for  a  hundred  celestial  years.  Aal 
observing  proper  regulations  he  worshipped  him  (5).  There- 
at  the  Great  Patriarch  BrahmS  appeared  before  him  and 
said,  "I  am  pleased  with  thee,  tell  me  what  thou  desirest" 
(6).  Thereupon  saluting  Brahma,  the  lord  of  the  universe, 
he  communicated  unto  him  what  he  sought  for  in  accordance 
wlth.the  words  of  the  ancestral  manes.  And  hearing  of  bis 
*Wted  for  object  Brahma  said  to  the  Vipra  Ruchi  (7).  "Thou 
•bate  be-  a  patriarch  and  create  progeny.  Having  created 
&toss*toy  ftttdJwgottea  ions ,»«!  performed  alhthe  ceremonies, 


.  •  M 

f.ti 


m 


at  the  expiration   of  thy   time,   attain   to   Siddhi 
as   commanded  by  thy  manes  do  thou  take  a  tie 
H.vm|  thus  determined  do  thou  worship   thy 
s.     They,  being   pleased,  wil,   confer    ^ 
w-shed   f  and  pffspring  ;  when  ^J^ 

tae  ancestral  manes  give"  (10)  ? 


n  to  propuiate  them  with  the  following  hyj.  (I2 

""       Sati  -cestra,  LL  who 


r;  ; 

propitiate  wi 


them  wished  for  regions 

r 

the 


of  desired   for   objects   and 

t  f  patriarchs  (,  s 

"  °  ^  W<"ShipPed    '    "   0»e]|er,  o     te 

"6"  dui  by  tte  Brih"Mas-  °bs«™'  o 

in     me(J. 


3*$- 


MARKANDKYA 


capable  of  conferring  the  fruits  of  the  three  worlds  whom  the  • 
K.shatryas  worship  with  Swadhhs   and    with    various   Kavyas 
(21),     Salutation  unto  those  manes  who  are  daily  worshipped 

by  the  Vaisyas  on  this  earth,  intent  upon    the  performance 

of  the  duties  of  their  own  order  with  flowers,  incense 
food  and  water  (22).  Salutation  unto  those  manes  who  are 
celebrated  under  the  name  of  Sukaiin,  to  whom  on  this 

earth  Sudras  offer  oblations  on  the  occasion  of  the  Sr^ddkas 
(23),  Salutation  unto  those  manes  whom  the  Asuras,  re- 
nouncing pride  and  haughtine**,  worship  in  the  nether  region 
on  the  occasion  of  the  Sraddkas  and  whose  food  is  Swadh! 

(24).  Salutation  unto  those  manes  whom  the  N&gas  in 
RasStala  duly  worship  in  view  of  many  desired  for  objects 
by  performing  Sraddhas  accompanied  by  various  objects  of 
enjoyment  (25).  Salutation  unto  those  maneft>  whom  even 
the  serpents  in  Rasttala  gratify  by  reciting  duly  Mantras  and 
dedicating  objects  of  enjoyment  on  the  occasion  of  a 
Sraddha  (26). 

Salutation  unto  those  manes  who  reside  in  the  region 
of  the, celestials,  in  etherial  atmosphere  and  on  the  earth  and 
whom  even  the  deities  worship.  May  they  accept  what  I 
dedicate  unto  tnem  (27).  Salutation  unto  those  ancestral 
manes  who  are  the  great  souls,  and  who,  assuming-  forms, 
drive  the  chariots,  with  whom  the  ascetics  of  pare  souls  seek 
refuge  and  who  are  the  instruments  of  the  cassation  of 
mis-cries  (2$U  Salutation  unto  those  ancestral  manes  who 
live  in  heaven  with  forms,  who  live  on  Swftdht,  who  ar« 
capable  of  fulfilling  all  desires,  who  confer  emancipation  on 
those  shorn  of  desire,  who  grant  the  fulfillment  of  the 
of  those  who  seek  them,  who  confer  the  dtgnity  of  gods, 
that  of  Iiuira,  or  even  that  nuperior  to  it,  and  who  give  off- 
spring, animals,  wealthy  strength,  horn*  and  other  things, 
they  be  gratified  with  my  humility  (29—30).  May  those' 
ancestral  mtnes  fiad  gratification  in  the  water,  food  and  scents 
and  atttift  to  nourishment  therefrom,  and  who  reside  in  the  > 


MARKANDRYA  PURANAM. 


l  the  nao'on^  rays  of  the  sun  and  white  C£fs  (31);  May 
-those  ancestral  manes  here  be  propitiated  with  the  wialec 
and  food  offered  by  me,  who  are  satisfied  with  Havi  offered 
in  the  fir£,  who  take  their  food  in  the  guise  of  the  Br§hmanas 
and  who  are  delighted  with  the  offerings  of  pinda  (32), 
May  they  attain  to  gratification  here  who  are  propitiated  by 
the  celestials  and  leading  saints  with  the  meat  of  rhinoceros*, 
beautiful  celestial  black  sesame  and  black  vegetables  (33). 
I  dedicate  those  scents,  food  and  edibles  unto  them,  who 
find  delight  in  various  Kavyas  and  who  ate  adored  by  the 
immortals;  may  they  come  nearer  (34).  May  those  ancestral 
manes  find  gratification  >here  who  accept  worship  every  day, 
at  the  end  of  every  month,  at  Ashtaka  and  are  wor- 
shipped at  the.  end  of  every  year  (35).  I  always  bow  unto 
those  ancestral  manes  who,  invested  with  the  lustre  of  lillies 
and  the  moon,  are  worshipped  by  the  Brahmanas,  by  the 
Kshatriyas  in  their  hue  of  the  rising  sun,  by  the  Vaisyas 
In  the  hue  of  pure  gold  and  by  the  Sudras  in  that  of  dark- 
felae.  May  they  find  gratification  from  the  incense,  food, 
Water  etc.,  which  \  dedicate  as  well  as  from  the  Homo,  cere- 
ftlony  (36 — 37).  I  bow  unto  them  who  feed,  '^Hth '  great 
satisfaction,  on  Kavyas  that  are  offered  to  the  deities  in  the 
holy  fire,  and  delighted  thereat  who  bestow  various  prosperity; 
may  they  be  propiated  here  (38).  I  bow  unto  them  who 
i&2ttirpate  the  Rakshasas,  ther  fierce  Asuras  and  the  ghosts 
•and  destroy  the  inauspiciousnfess  of  creatures,  who  are  the 
.precursors  of  the  celestials,,  and  who  are  worshipped  by 
the  leading  immortals.  May  they  find  gratification  here  (39). 
I  offer  oblations  to  the  ancestral  manes  called  Agnishvatwa, 
Vahirshada,  Ajyapa  and  Somapa  ;  m,ay  they  find  gratification 
in  this  sraddha  (40).  May  the  ancestral  manes  called  Agnish- 
T&twa  protect  my  western  side  and  may  the  ancestral  manes 
called  Vahirshada  protect  my  south  (41).  May  the  manes 
called  Ajyapa  protect  the  east  and  the  ancestral  manes 
called  Somapa  the  north.  May  their  king  Yama  protect  me 


•MARKAN0EYA  PUEANARf, 


against  the  R§k$hasas,  ghosts,  Piflchas  and  Asuras. 
Vishwablmk,  Aradhya,  Dharma,    Dhanya,   Shuhh£nana,  Bhu* 
tida,   Bhutikrit  and   Bhutt   these  are  the  nine  classes  of  the 

ancestral  manes  (42—43).  Again  Kalylna,  Kllyata,  KarB, 
Kalya,  Kalyatarashraya,  Kalyat&petu  and  Av&dha — these 
are  the  six  classes  (44)  Vara,  Varenya*  Varada,  Pushtida, 

Tushtida,  Vishwaplti  and  Dhita  these  are  the  seven  classes 
.(45)*  Mahtn,  MlhttmS,  Mahita,  Mahim&v&n,  Mah&vala*— these 
;five  constitute  the  class  that  destroys  sins  (46).  Sukhada, 
Dhanada,  Dharmada^  Bhutida^  these  are  the  the  four  classes 

.of  the  ancestral  manes  mentioned  (47),     These  are  the  thirty- 

,one  classes  of  the  ancestral  wanes  who  reside  all  over,  the 
entire- universe*  May  they  obtain  satisfaction  and  nourish- 
ment at  my  sr&ddh&  and  always  encompass  my 
•being 


CHAPTER   X  C  V  I  I, 


AEKANDEYA  said;— While  he  watt  IhtiM  chanting  the 
glories  (of  the  manes)  a  bundle  of  effulgence  cawe  within  his 
perception  and  was  spread  all  over  the  sky  (i)*  Beholding 
that  great  stationary  effulgence  enveloping  the  universe* 
Ruchi,  kneeling  down,  chanted  the  following  hymn  (2)* 

RUCHI  said : — I  bow  always  unto  the  who  are 

worshipped  of  all,  who  have   no  forms,  ..who  have  burning 
^iulgence,  who  are  always  engaged  in  meditation  and  who 

celestial  vision  (3),    I  salute  them,  wh0  are  the 
••qrtftdraftnd  others,  as  well  as  of  Daksha,  Marichi  and  the 
*«ven  Riehif  and  who  besiaw  all  for  (4),    I 


MARKANDEYA  FURANAM. 


Always  bow  unto  those  manes  who  are  the  leaders  of  Maiiu 
land  other  principal  saints  as  well  as  those  of  the  Sun,  moon, 
*and  the  ocean  (5).  I  salute  them  with  folded  palms  who 
guide  the  stars,  planets,  the  air,  the  fire,  sky,  heaven  and 
earth  (6).  I  always  salute  them  with  folded  hands  who  are 
, the  progenitors  of  the  celestial  saints,  who  are  saluted  by 
all  the  world,  who  always  bestow  everlasting  fruits  (7). 
I  bow  unto  ,Praj§pati,  Kashyapa,  Soma,  Varuna,  and  the 
other  Yogins  (8).  Salutation  uno  the  seven  Ganas  who  live 
in  the  seven  regions  ;  I  bow  unto  the  Self-sprung  Brahma, 
who  has  yoga  for  his  eyes  (9).  I  bow  unto  the  manes  of 
whom  Soma  is  the  stay  and  who  have  yoga  for  their  forms 
and  unto  Soma  (himself)  who  is  the  father  of  the  world  (10). 
I  bow  unto  those  other  ancestral  manes  who  have  the  fire  for 
their  forms  and  from  whom  this  endless  universe,  full  of 
Agnishtoma,  has  emanated  (it).  With  a  controlled  mind 
I  bow  again  and  again  unto  all  those  ancestral  manes,  efful- 
gence is  whose  support,  fire  and  the  sun  are  whose  forms, 
the  universe  and  Brahman  are  whose  real  nature  and  who 
always  carry  ,on  yoga.  May  they,  who  feed  on  Swadhl,  be 
propitiated  with  me  (12—13). 

MARKANDEYA  said  :—O  foremost  of  Munis,  having  been 
thus  eulogised  the  manes,  lighting  the  ten  quarters  with  their 
effulgence,  came  out  (14).  He,  beheld  them  before  him, 
adorned  with  flowers,  perfumeries  and  pastes,  that  he  had 
dedicated  unto  them  (15).  Then  again  bending  low  with 
reverence  he  .again  honored  them  severally  exclaiming  ".I 
bow  unto  you !  I  bow  unto  you!1*  (16).  Thereupon  the 
ancestral  manes,  delighted,  said  to  that  foremost  of  ascetics : 
•'  Pray  for  a  boon."  He  too  hanging  his  head  said  (rj)  :— 
"  0  lord,  I  have  been  commanded  by  Brahma  to  engender 
progeny;  therefore  I  wish  to  take  a  wife  who  m$y  be  pf  a 
heavenly  and  glorious  life  and  may  give  birth  to  children  (18). 

THE  ANCESTRAL  MANES  said  :_Immediately  at  this  very 
moment  there  shall  spring  up  a  charming  wife  for  thee,  tfrou 


390 


MARKANDSYA  PUftANAM. 


'Shalt  beget  on  her  a  son,  who  shall  be  a  Manu  (19).    O  RucM, 

•that  intelligent  lord  of  a  AtAnw^miam  shall  be  designated 
-fey  thy  name  and  he  will  acquire  reputation  all  over  the  three 

worlds  under  the  appellation  of  Roochya  (so).  He  will  be 
the  father  of  many  highly  powerful  and  high-souled  sons 
"who  will  be  all  the  protectors  of  the  world  (21).  Thou,  too, 
•conversant  with  virtu*  as  thou  art,  and  a  patriarch  .having 

'created  four  classes  of  progeny,  ihatt,  on  the  expiration 
*of  thy  regime,  attain  to  Siddhi  (22)*  We  will  be  pleased 
•with  that  man  who  wilt  reverentially  chant  our  glories  with 
this  hymn  and  shall  confer  upon  him  various  objects  of  en- 
joyments, the  most  excellent  knowledge  of  self,  good  health, 
'children  and  grand  children.  Therefore  those,  who  will  seek 
these,  must  eulogise  us  with  the  hymn  first  instituted  by 
thee  (22—24).  Whoever,  that  shall  on  the  occasion  of  a 
'Sriddha,  chant  this  hymn,  so  pleasing  to  us,  with  reverence 
before  the  leading  BrUhmanas  while  taking  their  meals,  when 
we,  delighted  with  hearing*  this  hymn,  shall  approach  there, 
fchall  have  Sriddha  done  without  any  obstacle.  There  is  no 
doubt  in  this  (25 — 26).  If  that  Srlddha  be  without  any 
Shrotrya,  if  it  be  sullied  in  any  way,  either  with  the  spend- 
ing of  ill-gotten  wealth  or  otherwise,  when  carried  on  by 
unfair  means,  or  at  a  bad  time,  bad  place  or  In  an  irregular 
process  or  if  that  Srlddha  be  instituted  with  haughtiness 
or  irreverence  still  if  this"  hymn  be  sung  that  shall  conduce 
to 'our  gratification'  (2 7—29}*'  If-  this  hyton,  conducing  to 
bur  satisfaction,  be  chanted  at  a  Sr&ddhm  we  shall  obtain 
f  ratification  extending  over  twelve  yetrs  (30)*  If  it  is- chants 
ed,  in  Hemantl  (season  df  dews)  it  shall  give  is*  gratifica- 
tion for  twelve  years,  if  in  winter  this  excellent  hymn  shall 
give  us  satisfaction  for  twice  the  period  •  -(31).  If  it  is 
thanted  on  the  occasion  of  a  Srlddha  in  spring  ft  shall 
five  a*  gratification  for  sixteen  years  and  whet*  performed  in 
Muftmer  it  'shall  also  afford  m  gratification  for  tixteen  years 
0  Ruchi,  if  a  *  Srtddha  be  performed  '  imperfectly 


Sraddha  during  autucnn  it  confer* .  upon    us 

fifteen  years  (34).     I(i,  house   whe 
kept  wntten   if  a   Sraddha   is  performed   it  .at  once 
us   near  (35).      Therefore  wheif  hl£s°^ 

zn   taking  their  mealS   at  a  Sraddha,  you  "™d    O 


CHAPTER    XCVIII; 


^H  "L     K6  r°St   beaUtifU'   da^hter   of  mine,  beg,tt 
n.e  by  the  hlgh.souled   Pushkara,   the   son   of  VarJi.a 
will  g,re  birth  to  thy  son,  the  bigl%  intelligent  Man  u  3 

h«r  f    J1Bg  f  VCn  hiS  C°nSent  She  t0°k  Uf  f  ™   'he   w. 
her  daughter  of  a  fair  body  by  name  „„.  Thereu 

hanng  brought  together  all  the  leading  ^asceti      that  , 

<**<**.  Ruchi  espoused  ^er  duty  on°the  banks  ^    ~ 


r 


MAKKANDEYA   PURANAM. 


(6).  He  begot  on  her  a  highly  energetic  and  intelligent  son 
who  was  celebrated  on  earth  as  Rouchya  after  the  name  of 
his  father  (7).  I  have  already  related  to  you  in  detail  the 
gods,  Rishis,  the  king  and  his  sons  of  that  Afanw&nt&ra  (8)* 
Forsooth,  a  man,  hearing  of  this  Manw&ntara}  secures  a& 
acquisition  of  wealth,  freedom  from  diseases,  prosperity, 
corns  and  offspring  (g)*  0  great  Munif  hearing  of  the  above 
mentioned  hymn  of  the  manes,  and  of  their  number,  one,  by 
their  grace,  .has  all  his  desires  accomplished  (ic). 


C  HAPTER    XCIX* 


ARKANDEYA  said  :— Hear  now  of  origin  of  Bhoutya, 
of , the  gods,  Rishis,  his  sons  and  the  kings  (i).  Angiras  had 
a  highly  wrathful  disciple  by  name  Bhutt.  For  a  trifle  he 
used  to  imprecate  a  dreadful  curse  and  he  knew  what 

a  $weet  word  was  (2).    In  his  hermitage  the  wind   could  not 
blow  high,  the  sun  could  not  pour  and  the  clouds* 

could  not  discharge  rain  in  such  a.  way  as  to  mutch, 

mud    (3)*    Even    the    moon,  when  full,  to  pour  not 

very  cold  rays.    Afraid  of  that  and   wrathful  (Rishi) 

the  seasons,  renouncing  their  natural  order,  to  eover, « 

at  hw  command,  all  the          of  his  hermitage,  with  the -fruit*, 
and  flowers  of  all  seasons  (4—5),    Afraid  of  the  powers  gi 
that  high-souled  one  the  waters,  his  hermitage,  used,* 

:o  enter  into  his  kamandaln  at  his  (6),  O.Vipra, 

highly  wrathful  and  could  not  bear  the. least  inconveni-- 
That  great  roan  had  tissue  and  therefore i&ade, up « 
to  carry  on,deircmt  penances  (7).    He -..thought* 


ftfARfovrtoEYA  •  PURANAM.  ' 


• 


rn  and 


U'  "*  P—  P'°r,  i. 

' 


and  (ruits  for  th. 


doing  what  shall   I   reap  good? 


394 


MARKANDKYA  PURANAB*. 


myself  as  Jo  I  for  the  iniquity  committed  towards  the  pre- 
ceptor (22).  Forsooth,  beholding  the  fire  extinguished  the 
preceptor  will  imprecate  a  curse  on  me  or  even  the  fire 
worked  up  with  anger  for  that  twice-born  one  is  equally 
powerfnl  (23).  He,  terrified  by  whose  prowess  even  the 
celestials  carry  on  his  behest  for  what  reason  will  he  not 
curse  me  who  have  committed  a  sin  (24)  ? 

MARKANDKYA  said  :— Thmkh.tr  thus  in  many  way,  he,  the 
foremost  of  the  intelligent  and  always  afraid  of  his  preceptor, 
sought  refuge  with  the  fire  (25).  Then  cmnlrolling  his  mind 
and  kneeling  down  he,  with  vrho!c.nuit<l<'dncs»  and  folded 
hands,  began  to  recite  the  following  hymn  (26). 

SANTl  said :— Om  I  Salutation  unto  the  high-souled  (Agin) 
who  is  the  stay  of  all  creatures,  who  resides!  at  the   Rajshyua 
sacrifice  in  sixfold  forms  (27).    Salutation  unto  tire  who  gives 
maintenance  to  all  the  deities,  who  i*  highly  efTulgent,  who  is 
in  the.  form  of  SUukra  and  who  is  the  supporter  of  the  eivdless 
world  (28).    Thou  art  the  mouth  of  all  the  gods,  through  thee 
the  Lord  taketVi  sacrificial  offerings   a»d   pleasfth   the  entire 
host  of  the  celestials ;  thou  art  the  life  of   all  the  gods  (29), 
The  Havi,  that  is  offered  unto  thee,  becomes  highly  pure  and  b 
then  converted  into  air  (30).     By  it  are  created  all  the  plants, 
O  thou  thtt  charioteer  of  the  wind,  all  the   creatures  live  hap- 
pily on  alt  these  endless  plants  (jr).     With  the  plants  creat- 
ed by  thee  men  perform  sacrifices.     And  by  these   sacrifice* 
O  lire,  the  gods,   Daityaa  and   Rakshasas  are   pleased.    0 
fire,  thou  art  the  supporter  of  all  these  sacrifices.     O  fire,  thov* 
art  the  source  of  all  and  identical  with  all  (23—33)'    The  gods 
Danavas,  Yakshas,  men,  beaatg,  trees,  wild  animals,  birds,, 
reptiles  are  all-satisfied  and  nourished' by  thee,  O  fire.    They 
all  originate  from  thee  and   meet  with  dissolution   in  thee 
{34—35).    O  God,  thou  dost  create  the  water  and  thou  dost 
drink  it  up  ;  and  all  the  (plants)  when  rotten  by  thee  conduce 
tojthejoowishmenl  of   creatures  (36).    Thou  dost  reside  a» 
effulgent  in  the  midst  of  the  gods/as  physical  grace  in  the 


MARKANDEYA  PURANAM. 


395 


midst  of  the  Siddhas,  as  poison  with  the  serpents  and.  as  air 
in  the  midst  of  the  birds  (27).     Thou  art  anger  amongst  men, 
stupidity  in  the  beasts  and  birds.     Thou  art  the  stay  in   trees 
and  hardness  in  the  earth  (38).     0  lord,    thou   art   the   liquid 
element  in  water,  the  velocity  in  the  air,  the  space  in  the  sky 
and  as  the  soul  every  where  (39).     Thou   dost   travel   in   the 
hearts  of  all  creatures  and  protect   them.     0   fire,   the    poets 
sometimes  describe  thee  as  one  and  again  as  three  (40).    And 
again  designating  thee  as  eight  the  Prime  Purusha  undertook 
the  sacrifice.     The  great   Rishis  say  that   this    universe   has 
been  created  by  thee  (41).     0  fire,  without   thee,   this  whole 
universe  at  once \  meets   with   dissolution.     By   adoring    thee 
with  Havya  and  Kavya  and  with  the  recitation  of  Swaha  and 
Swadha  a  twice-born  one  attains  to  a  position  ascertained   by 
his  own   actions.     Thou  art  also  worshiped  by  the  immortals. 
Having  emanated  from  thee,  the  scintillations,    the   end,  soul 
and  energy  of  creatures,  burn  down  the  entire  elemental  crea- 
tion. Thou  art  Jataveda,  thou  art  highly  effulgent. — thou  hast 
created  this  universe  (42—44).    Thou  art  the  author  of  Vedic 
rites  and  the  universe,  identical  with  all  the  elements.     Salu- 
tation unto  thee,  O  Anala,  O   Pingiksha,   0   Hutasana  (45). 
Salutation  unto  thee,  O  PHvaka,  who  art  the  beginning  of  all ; 
Salutation  unto  thee,  O  Havyav&hana   (the  carrier   of  sacri- 
ficial offerings).     Thou   dost  cook   what  is   eaten  or  drunk ; 
thou  dost  purify  the  entire  universe    (46).     Thou    dost   make 
the  corns  ripe — thou  art  the    nourisher   of  the    universe — -the 
cloud,  the  air,the  seed  of  the  corns  (47),     Thou  dost   nourish 
all   creatures   and    thou   art   the    past,   present   and  future ; 
thou  art  the  light  in  all  the   elements — and   art   Aditya   and 
Vibhavasu  (41)     Thou  art  the   day   and    the   night   and   two 
Sandhy&s.     O  Vanhi,  thou  art  Hiranyaretas  and  thou  art   the 
cause   of   the   origin   of  Hiranya   (49).     Thou   art  Hiranya- 
garbha— thou   art    bright    like    gold — art    the   moment   and 
Khana  (lesser  division  of  the  time);  thou  art   Truti  and   Lava 
(50).     0  lord  of  the  universe,  thou    dost  exist  in  the  shape  of 


396 


MARKAN0EYA  PUR  ANA  M. 


Kata,  Kashtha,  Nimesha  and  other  divisions  of  time.  Thou 
art  the  entire  universe  and  KSla  identical  with  the  dissolution 
of  all  (51),  0  lord,  do  thou  protect  us  from  all  fear,  sin  and 
the  great  dread  of  this  world  as  well  as  of  the  next  with  thy 
tongue  called  K&H  which  is  the  support  of  RUla  (52).  Do 
thou  save  us  from  all  sins  and  the  great  terror  of  this  world 
with  thy  tongue  called  Karlla  which  is  the  Instrument  of  the 
great  dissolution  (53).  Do  thou  save  us  from,  all  sins  and  the 
great  dread  of  this  life  with  thy  that  tongue  which  is 
called  Manojava  gifted  with  the  quality  of  LaghimS  (54). 
Do  thou  save  us  from  all  sorts  of  sins  and  the  great  fear  of 
this  life  with  thy  that  tongue  which  is  called  Sulohita  and 
grants  the  desires  of  all  creatures  (55).  Do  thou  save  us  from 
all  sorts  of  sins  and  the  great  fear  of  this  world  with  thy 
that  tonge  which  is  called  Dhrucnravarna  and  which  is  the 
cause  of  the  diseases  of  all  creatures  (56).  Do  thou  save  us 
from  all  sins  and  the  great  fear  of  this  world  with  that  thy 
tongue  which  is  called  Sphulaga  and  is  the  root  of  the  well- 
being,  of  all  (57).  Do  thou  save  us  from  all  and 'the  great 
fear  of  this  life  with  thy  that  tongue  which  Is  called  Vishwa  and 
which  gives  peace  to  all  creatures '(58)*  Thou  art  Pingiksha 
(yellow-eyed)  Lohitagriva  (dark~nhcked)  of  black  hue  and 
Hutlshana-  Do  thou  save  me  from  all  and  the  gre&t 

danger  of  this  world  (59).  0'  Vahni,  0  Saptarchi,  O  Krishanu, 
0  Havyavlhan,  be  thou  pleased.  I  recite  thy  eight  names 
as  Agni,  PSvaka,  Sukra  etc  (60) »  Be  thou  propitiated,  0 
Agni,  0  the  first  born  of  all  the  elements,  0  Vibhlvasu,  0 
Habyavaha,  0  eternal  and  0  thou  identical  with  hymns  (68)* 
Thou  art  eternal,  incomprehensible  Vahni,  prosperous,  greatly 
fierce  and  hard  to  bear.  Thou  art  undecaymg,  dreadful 
and  dost  destroy  all  the  worlds,  Thou  art  highly  powerful 
and  hast  a  form  (62)*  Thou  art  most  excellent,  the  heart  of 
'ail  energies,  art  endless  and  worshipped  of  all  From 
tfyee  has  emanated  this  universe,  mobile  and  immobile*  0 
Hutt$hatia>  thou  art  one  and  many  (63),  Thou  art' un  decay* 


MAR1CAN0EYA  PURAHAM. 


397 


Ing,  art  this  earth  with  mountains  and  forests,  art  the  sky 
with  'the  sun  and  the  moon,  art  the  time  with  the  day  and 
night  and  art  the  forest-fire  lying  in  the  womb  of  the  great 
ocean.  By  thy  great  lustre  thou  dost  reside  in  the  rays  (64). 
The  great  saints,  observant  of  regulations,  always  worship 
thee  as  Hutasana  in  the  great  sacrifice.  Invited  at  the 
sacrifice  thou  dost  drink  the  soma  Juice  and  Havi  after  recit- 
irig  Vasatkara  for  the  posterity  (of  the  creatures)  (65).  For 
reaping  fruits  the  BrSLhrnanas  always  worship  thee  on  this 
earth.  Thou  art  being  chanted  in  all  the  Vedas  and  their 
branches.  With  a  view  to  worship  thee  all  the  leading 
twice-born  ones  always  master  the  Vedas  (66).  Thou  art 
BrabmJi  ever  intent  on  performing  sacrifices;  thou  art  Vishnu, 
Siva,  Indra,  ArjamS,  and  Varuna.  Being  pleased  with  Havyas 
the  sun,  the  moon,  the  celestials  and  Asursts  all  obtain  their 
desired  for  fruits  (67).  Objects,  however  impure  they  may 
be,  are  at  once  purified  by  the  touch  of  thy  rays.  Even 
when  bathed  with  thy  ashes  one  attains  to  highest  purifica- 
tion. For  this  the  Munis  adore  thee  in  th$  evening  (68)* 
Be  thou,  who  art  Vahni  Sachi,  propitiated.  Thou  art  Pavaka 
Vaidyuta  and  Prime — be  propitiated  and  save  me,  O  thou  the 
eater  of  Havya  (69).  Like  unto  a  father  protecting  his 
own  begotten  son,  do  thou,  O  Vahni,  protect  us  with  thy 
all  auspicious  form  and  seven  tongues.  I  do  chant  thy 
glories  (70). 


CHAPTER    C. 


LARKANDEYA   said:— He   having     thus     chanted     his 
glories,  0  Muni,   the   divine   Havyavahana,   enveloped   with 


398 


MARKANDSYA  PURANAM. 


his  rays,  appeared  before  him  (i).  0  twice-born  one,  the 
the  lord  Vibhavasu  was  delighted  with  the  above  hymn  and 
said  to  Santi,  who  was  bowing,  in  words  deep  as  the  mutter- 
ing of  clouds  (2).  "  0  VIpra,  I  have  been  delighted  with  the 
hymn  that  thou  hast  reverentially  sung;  I  shall  therefore 
confer  upon  thee  a  boon  ;  pray  for  what  thou  likest  (5)," 

SANH  said: — 0  lord,  blessed  am  I,  since,  t  have  beheld 
thee  in  thy  form*  Still  hear  what  I  communicate  unto  thee 
bending  low  with  humility  (4).  O  god,  my  preceptor,  leaving 
his  own  hermitage,  has  gone  to  be  present  at  his  brother's 
sacrifice.  May  he,  on  his  return  to  the  hermitage,  behold  thee 
stationed  as  before  (5).  0  Vibh&vasu,  may  that  twice-born 
one  behold  thee  as  before,  stationed  here  which  thou  didst 
leave  before  for  my  folly  (6).  If  thou  dost  show  me  another 
favour,  0  lord,  then  let  there  be  an  excellent  son  born  unto 
my  preceptor  who  has  no  issue  (7).  And  may  my  preceptor 
grow  equally  mild  towards  all  other  creatures  as  he  will  be 
towards  his  own  son  (8).  0  eternal,  as  thou  hast  been 
pleased  with  me,  0  thou  conferrer  of  boons,  for  my  chanting 
thy  glories,  may  he  likewise  be  propitiated  with  me  (9)* 

MARKANDEYA  said  :— Hearing  his  words  and  being  again 
adored  with  hymns  on  account  of  the  devotion  unto  precep- 
tor P&vaka  (Fire)  said  to  that  foremost  of  the  twice-born  (io)« 

AGNI  said  ; — O  Br&hmana,  thou  hast  prayed  for  two  boons 
for  thy  preceptor  and  not  for  thy  own  self.  For  this  I  have  been 
greatly  delighted  with  thee,  0  great  Muni  (u).  Therefore 
what  thou  hast  prayed  for  thy  preceptor  shall  all  be  fulfilled. 
He  will  be  friendly  towards  all  creatures  and  will  have  a 
son  (12).  He  will  be  the  lord  of  a  and  be 

known  by  the  name  of  Bhoutya ;  and  your  preceptor  too 
will  be  highly  powerful,  highly  energetic  and  wise  (13). 
Whoever,  that,  being  self-controlled,  shall  chant  my  glories 
with  his  hymn,  shall  have  all  his  desires  fulfilled  and  piety 
(14),  This  most  excellent  hymn,  conducing  to  my  nourish* 
( meat,  when  chanted  at  the  %  sacrifices  at  Paryas,  at  sacred 


and I  Hornas,  will  ,ead  to  the  acquisition  of  virtue  (r5), 

so  1,'L  rring  to  this  most  exceiient  h?m»  •*«»<*  * 

so  dehghful  to  me,  will  have  for  sooth  his  sins  committed 
day  and  ugbt,  dissipated  «6).  The  defects.,  that  originate 
from  the  performance  of  a  Homa  at  an  improper  season  and 

lL  'mPr?Per  PefS°n'  are  iratned^ely  removed  by  merely 
tea-ng  M  thls  (1?)  Th.sj  when  j^^^  ^  y  y 

.at  Purn^a,   AmaVaSya  or  any   other   Parva,   Lds  to   the 
destruction  of  all  sins  (18). 

MARKANDEYA  said  :_Having  said  this  the  divine  Agni,  O 
Mum,  disappeared  immediately  in  his  own  presecnce,  like 
unto  a  hght  put  out  by  the  wind  (I9).  After  Vahni  ha* 
departed  Shant.,  wtth  a  delighted  heart  and  his  hairs  standing 
erect  ,n  joy  entered  the  hermitage  of  his  preceptor  (2O) 
He  saw  here  fire  ablate  as  before  at  the  very  place  where 
it  bad  been  kept  by  hi.  preceptor.  Thereat  he  attained  to 
an  excess  of  delight  („).  In  the  interva,  fte  ^ 

turned  to  his  own  hermitage  from  the  sacrifice  of  his  high- 
•wW  elder  brother  (22).  His  disciple  at  first  touched  Tfc 

L    u      ,  accePting  seat  and  adoration  the  preceptor 

•aid I  to  him  (23).  "  O  child,  I  find  in  me  a  growing  love  to, 
wards  thee  as  well  as  other'  creatures;  I  do  not  understand 
what^s  tins.  Tell  me  speedily  if  you  know  anything  of 

Thereupon,  O  great  Muni,  that  Brahmana  Sand  related 
truly  everything  unto  his  preceptor  beginning  with  the  des 
traction  of  the  fire  (25).  Hearing'  this,  O  great  Muni,  a&d 
embracing  him,  the  preceptor,  having  his  eyes  bathed  with 
tears  of  love,  delivered  unto  his  disciple  all  the  Vedas  with 
their  divisions  and  sub-divisions  (26)  Then  there  was  born 
to  Bhuti  a  son  by  name  Bhoutya  who  became  a  Manp.  Hear 
from  me  of  the  gods,  rishis  and  kings  of  his  Manwantara 
(27).  I  shall  describe  at  length  who  will  be  all  such  in  thc 
Manwantara  of  this  would-be  Manu,  as  well  as  who  will  be 
king  of  gods  of  illustrious  actions  (28),  Chakshusha, 


400 


MARKANDBYA  PURANA*. 


Kanishtha,  Pavitra,  (BhrSjira  and  Dtilrlvtka— these  will  be 

the  five  classes  ol  gods  (29),  Suchi  will  be  the  lord  of  all 
these  gods — highly  powerful,  highly  energetic  and  endowed 
with  all  the  accomplishments  of  a  king  of  gods  (30).  Agttidhra 
Agnivlhu,  Shuchi,  Mukti,  Midhava,  Shatru  and  Ajita~ 
these  will  be  the  seven  Rishis  (31).  Guru,  Gabhlra,  Vradhna, 
BharatS,  Anugraha,  Strikhlni,  Pratira,  Vishnu,  Sankrandana, 
Tejaswi  and  Suvala  will  be  the  of  Mann  Bhoutya,  I 
have  thus  described  to  you  the  fourteenth  Manwantar& 

(3*-33)- 

0  foremost  of  Munis,  hearing  of  Afanwantaras  in 

order  a  man  acquires  virtue  and    endless    offspring   (34). 
Hearing  of  the  first  Afmuoaniam  a  man  acquires  virtue  and 
hearing  of  that  of  Swarochlsha  he  acquires  the  fulfillment  of 
all  his  desires  (35).    In  Auttoma  one  acquires  wealth,  in 
Ttmasa  knowledge,  in  Raivata  the  faculty  of  understanding 
Srutls  and  a  beautiful  wife   (36),    In    Ch&ksfaoaha  people 
acquire  freedom  from  diseases  and  In  Vaivaswata  strength, 
and  in  Surya  Savarniki  accomplished  sons  and  grand  sons 
(37).    In  Brahm§  S&varnt  one  acquires  glory  and  in   Dharma 
Sivarni  auspiciousness*    In   Rudra  Sivarnlki  a  man  acquires 
intellect  and  victory  (38),    In   Daksha  S&varniki  one  be- 
the  foremost  amongst  his  kinsmen  and  is  endowed 
with   accomplishments.    0    foremost   of    men,    hearing   of 
Rowchya,  one  has  all  his  enemies  destroyed  (39)*    Hearing 
of  Bhoutya  Manwantam  one  acquires  the  grace  of  gods, 
Agnihotra  and  accomplished  sont  (40).    O  foremost  of  Munis, 
hear  what  an  excellent  fruit  does  a  man  reap  when  in  order  he 
hears  of  all  the  Manwmi®r®$  (41),    0  Vipr^  hearing  of  the 
gods,  Risht$f  Indras,  Manus  and  their  sons  of  the  respective 
;  periods  one  is  released  from  all  the  sins  (42),    Indras,  g^d$f 
Rishis,  kings  and   Manus  of  the  various  periods  become 
greatly   delighted   and  bestow   excellent    inclination  -(43). 
Tbtrtvpon  acquiring  good  inclination  and  performing  good 
actions  we  attains  to  a  better  slation  as  long  as  the  fourteen 


40i 

Imdras  exist  (44).  If  one  hears  in  order  of  all  the  Manwan- 
taras  all  the  seasons  do  him  good  and  all  the  planets,  without 
doubt,  become  propitious  towards  him  (45). 


-00" 


CHAPTER   CI. 


kROUSHTl  said : — Reverend  sir,  you  have  described  in 
detail  and  order  all  the  Manwantaras  and  I  have  heard  of 
them  all  (i).  0  foremost  of  the  twice-born,  I  wish  to  hear 
of  the  progeny  of  all  the  kings  beginning  with  Brahma.  Dd 
thou  describe  them  in  full  (2). 

MARKANDEYA  said  :— O  child,  hear  of  the  origin  and  life 
of  all  those  kings  beginning  with  Prajapati  who  is  the  origict 
of  the  universe  (3).  This  family  was  adorned  with  hundreds 
of  pious  kings  who  had  performed  many  sacrifices  and  been 
victorious  in  war  (4).  He,  who  listens  to  the  origin  and 
story  of  all  these  high-souled  kings,  is  released  from  all 
sins  (5).  Hearing  of  the  family  in  which  were  born  such 
heroic  kings  as  Manu,  Ikshawku,  Anaraya,  Bhagiratha 
who  were  intent  on  performing  sacrifices  and  conversant 
with  the  knowledge  of  Brahman  and  who  all  ruled  over  this 
earth  a  man  is  freed  from  all  sins  (6 — 7).  Hear  of  this  family 
from  which  descended  thousands  of  the  families  of  kings 
like  the  branches  of  a  fig-tree  (8).  O  foremost  of  the  twice- 
born,  in  the  days  of  yore,  the  patriarch  BrahmS,  with  a  view 
t®  create  various  creatures,  procreated  from  his  right  thumb 
the  patriarch  Daksha  and  from  his  left  thumb  his  wife.  In 
this  wise,  the  father  of  the  universe  the  divine  lord  Brahma 
created  the  great  cause  of  the  world  (9—10),  The  beautiful 

S* 


402 


MARRAND1YA   PURANAM. 


Aditi  was" born  as  the  daughter  of  Daksha.  Kashyapa  begat 
on  her  the  divine  sun  (n).  He  is  identical  with  Brahman 
the  conferrer  of  boons  in  this  endless  uitiverse,  the  begin- 
ning, the  middle  and  the  end  and  the  ordainer  of  the  creation, 
preservation  and  destruction  (12)*  Q  twice*born  one,  from 
him  has  emanated  this  entire  universe  and  in  him  It  is  sta- 
tioned ;  he  is  the  entire  universe  with  the  celestial?,  Asuras 
and  mankind  (13).  He  is  identical  with  all  the  elements  with 
the  soul  and  is  the  great  sou!  and  in  eternal.  Aditi  had  prayed 
for  it  before  and  therefore  the  Divine  sun  was  born  in  her 
womb  (14). 

KROUSTHl  said :— •  0  Reverend  Sir,  I  wish  to  hear  of  the 
true  form  of  the  sun  and  why  was  he  born  as  the  own 
begotten  son  of  the  prime  ckity  Knshyapa  (15)*  0  fore- 
most of  Munis,  I  wish  to  hear  hi  detail,  at  narrated  hy  you 
in  detail,  how  he  was  worshipped  by  the  goddens  Aditi  and 
Kashyapa  and  what  did  the  sun  say  on  being  adored  by 
them  as  well  as  of  his  prowess  when  incarnated  (16- — 17.) 

MARKANDKYA  said ; — Vishtapa,  the  learning,  Jyotis* 

bha,  Shwashwati,  Shphuta,  Kaivalyi,  knowledge,  Avibhu,( 
PrSkamya,  Samrit,  Bodha,  Avagati,  Smritt,  discriminative 
knowledge,  these  were  the  forms  of  the  sun  who  is  the  form 
of  the  universe  (18—19.)  Hear,  O  great  one,  in  .  detail  m 
narrated  hy  me»  of  the  incarnation  cif  the  gun  of  which  you 
have  asked  (20).  When  this  universe  was  shorn  of  lustre 
and  light  and  was  enveloped  in  darkness  a  huge  egg 
which  is  the  great  cause  came  into  being  (21)*  living 
inside  it  the  Divine  Grand  Father  Brahmi  rent  it  as*. 
sunder  j  that  lotuB-nprung  detty  is  the  creator  and  the  lord 
of  the  universe  (22)*  0  great  Muni,  from  his  mouth  came 
out  the  great  sound  Om;  then  originated  therefrom  Bhut 
BhwMis  and  Swara  (23).  These  three  words  are  the  true  form, 
01  the  sun ;  and  from  Om  has  come  out  the  form 

of  tie  tun  (24).  From  Om  haim  proceeded  in  due  order 
the  seven  forms,  gross  and  groiser,  such,  at  Mahms, 


.433 

Tapas,  Satyaetc.,  (25).  These  forms  appear  and  disappear 
simultaneously  for  undoubtedly  the  presence  and  absence  of 
all  these  are  brought  about  by  this  (26).  0  Vipra,  the  great 
subtle  form  Om}  which  I  have  described  to  you,  is  the  begin- 
ning and  end  of  all.  That  great  form  has  no  (material  form) 
that  is  the  real  great  Brahman  and  his  body  (27). 


CHAPTER    C 1 1. 


M, 


LARKANDEYA  said : — O  Muni,  when  that  egg  was  rent 
asunder,  the  Rtks  first  originated  from  the  mouth  of  the 
tinhorn  Brahma  (i).  They  were  of  the  hue  of  Java  flowers 
and  were  endowed  with  energy  and  form.  They  were  in- 
vested with  darkness  and  were  separate  form  each  other  (2)* 
From  his  that  mouth  that  was  towards  the  south  Came  ..oat 
without  any  obstruction  Yayus — they  were  of  the  hue  of 
gold  and  unconnected  with  each  other  (3).  Then  from  the 
western  mouth  of  Parameshth  Brahma  came  out  the  Samans 
accompanied  by  their  respective  metres  (4).  Then  from  the 
northern  mouth  of  the  creator  came  out  the  endless  Athar- 
wans  that  were  dark  like  the  black-bees  and  collyrium.  They 
were  divided  into  Abhicharika  and  Shantikas^  permeated 
by  joy,  goodness  and  ignorance  and  were  of  the  forms  both 
gentle  and  otherwise  (5 — 6).  0  Muni,  Riks  were  permeated 
by  the  quality  of  darkness,  the  Samanas  by  that  of  igno- 
rance and  Atharvanas  by  both  goodness  and  ignorance  (7). 
They,  all  burning  in  unparalleled  effulgence,  continued  to 
exist  separately  as  before  (8).  Then  the  effulgence,  which 
emanated  from  the  hature  of  the  prime  effulgence  that  is 


404 


MARKANDSYA 


designated  as  Omt  covering  It  wholly,  existed  (9),  0  great 
Muni,  the  effulgence  of  Yayush^  being  united  with  that  of 

Saman,  began  to  exist  in  the  great  effulgence  (10).  Thus 
0  Brahman,  Sh&ntika,  Peshthika  and  Abhichftrika  these  three 
ended  in  Rik,  Yayush  and  Saman  (n).  By  it  as  soon  as 

the  darkness  was  dispelled  the  whole  universe  became  clear 
and  accordingly  the  down,  up  and  oblique  were  dis- 

tinctly perceived   (12).    Then  the    best  effulgence,    of  the 

metres  forming  a  circle,  was  united  with  the  great  effulgence, 
O  Brahman  (13)*  Because  It  emanated  from  Aditya  it  was 
called  so.  0  great  one,  that  undecaying  energy  Is  the  cause 
of  this  universe  (14).  Rikt  Y-Mynsh  these  three 

shed  effulgence  In  the  morning,  noon  afternoon  (15). 
Riks  give  It  In  the  morning,  Y&yusk  in  the  noon  and  Saman 
jin  the  afternoon,  O  foremost  of  Munis  (16).  Santika  enters 
Into  Rik  in  the  morning,  Ponnchika  Into  Yayusk  In  the  noon 
and  Abhicharika  Into  Saman  in  the  afternoon  (17).  The 
ceremonies  for  the  manes  should  be  performed  in  the  nooa 
and  morning  by  the  Abhicharika  and  in  the  afternoon  by 
Saman  (18).  At  the  time  of  creation  Brahmft  is  Identical 
with  JRftj  at  the  time  of  preservation  Vinhnu  is  identical 
'with  Yayusk  and  at  the  time  of  dissolution  Kudra  is  identical 
with  Saman,  and  therefore  he  (Rudra)  is  impure 

tor  a  sacrifice  (19).  Therefore  the  Divine  sun  is  Identical 
with  the  Veda$t  is  the  stay  of  the  Vedas  and  is  mentioned 
as  the  Great  Purusba  having  the  knowledge  of  the  Vedai 
(10).  Therefore -he  Is  the  cause  of  tht  creation,  preservation 
and  destruction  and  under  the  appellation  of  Brahml, 

Vishnu  and  others  by  resorting  to  the  qualities  of  darkneti, 
goodness!  etc*,  (21),  He  has  the  Vedas,  Us  his  form,  the 
entire  host  of  mortals  for  his  forms  and  is  without  it  He 
i»  the  Prime  and  the  support  of  the  universe.  He  Is  light 
«i4  comprehended  by  Vedanta  and  Is  the  of  the 

and  the         always  chant  hi$  glories 


CHAPTER    CIII. 


LARKANDEYA  said :— When  the  sky  and  the  earth  were 
heated  by  the  rays  of  the  sun  the  lotus  sprung  grandfather, 
with  a  desire  to  create  progeny,  began  to  think  (-1).  "As  soon 
as  I  will  create  it  everything  will  be  destroyed  by  the  heat  of 
the  divine  sun,  the  cause  of  the  creation,  preservation  and 
destruction  (2).  All  the  creatures  will  be  deprived  of  their 
lives,  the  water  will  be  dried  up  by  his  heat  and  without  water 
it  will  be  impossible  to  carry  on  the  creation  of  the  universe 
(3)."  Thinking  thus  the  Divine  Brahma,  the  grandfather  of 
the  world,  with  his  mind  fixed  on  him,  began  to  chant  the 
glories  of  the  Divine  Sun  (4). 

BRAHMA  said : — Salutation  unto  him  who  is  identical 
with  this  whole  universe,  who  is  identical  with  all  who  has 
the  universe  for  his  form,  who  is  the  great  light  which  is 
meditated  on  by  the  Yogins  ;  (5).  who  is  identical  with 
Rik>  who  is  the  root  of  Yayush>  who  is  the  origin  of  Saman> 
who  is  of  inconceivable  energy,  who,  for  his  grossness,  is  iden- 
tical with  three,  the  half  mdtra  is  whose  great  form  and  who 
is  beyond  all  qualities  (6) ;  who  is  the  cause  of  all,  who  is 
worthy  of  being  eulogised  greatly  and  being  known,  who  is 
the  great  light  Avanhi  in  the  beginning,  who  is  gross  being 
Identical  with  the  gross — I  bow  unto  that  greatest  of  the  great, 
the  Sun,  the  first  of  all  (7),  Urged  on  by  this  prime  energy 
I  create  water,  earth,  air,  fire,  gods  and  various  other 
endless  objects  beginning  with  Om  ;  and  in  due  order  pre- 
serve and  destroy  them.  I  can  qever  do  so  of  my  owa  ac- 
cord (8),  Thou  art  fire.  By  thy  prowess  I  dry  up  the  water 
and  create  the  world  and  perform  the  first  cooking  process  of 
the  world,  Thou  art,  0  lord,  manifest  over  the  universe  and 


406 


identical  with  Thou  Art  this  titii- 

verse  in  fivefold  (?)•    By 

conversant  with  ;          art  Vit aiwin**-* 

thou  art  Viihnu— thot*art  the  lord  til  ail  und  the  0| 

the  great  of  anil  ||^ 

mind  and  »oul,  even  the  on          (10). 

tation  unto          who  AH  in  the  uf  art  the 

Brahman  and  by  (ti).   0 

lord,   I  am  fa  creation—  of 

ha$  in  my  way— do  thow  it  <  u?, 

naid :— Havinn  tirm  in  t 

most  mannrr  t>y  BMhttift,  the  «(t r.uur  ui  thr 

the  Divine  Sun  withdrew  liii  own  and 

little  (13)-    Then  the  0  great 

.Muni,  as  in  the  K;it|M«  flu? 

men,  attd  u«r         and  tttttt 


CHAPTER    CIV, 


.ARKANDEYA    aaifl  :—• Having  ttfii 

Brahml,    at    b«lorrf  ttttt  of 

Aarama,  and  (t), 

Dotty  tor  ihn  and 

form  of  the  f  i)*    Th«*         that  wtt 

bora  to  Brahm&t  t%  fion  wti 

soft  wtti  ($i,    Hie  ol 

was  bit  wife*    ifa  had  the 

Daityat  and  {4}*  to  the          ti* i! 


MARKANDEYA  PURANAM. 


407 


lords  of  the  three  worlds  and  Diti  to  fierce  DSnavas  of  dread- 
ful prowess  (5).  Virata  gave  birth  to  Garuda  and  Aruna  to 
Yakshas,  Rakshasas  and  various  other  birds.  Kadru  gave  birth 
to  Nagas  and  Muni  to  Gandharvas  (6).  Krodba  gave  birth  to 
the  river  and  Rishtha  to  Apsaras.  0  twice-born  one,  Ira 
gave  birth  to  Airavata  and  other  elephants  (7).  O  twice- 
born  one,  Tatnra  gave  birth  to  girls  Sweni  and  others, 
who  (in  turn)  gave  birth  to  birds  such  as  Swany,  Bhasa 
and  Suka  (8).  Of  Ila  were  born  the  trees  and  of 
Pradha  the  birds.  By  the  offspring  of  Kashyapa  who  was  born 
of  Aditi,  by  his  sons  and  daughters,  grandsons  and  by  their 
sons  and  daughters,  O  Muni,  this  world  was  covered  (9—10). 
Amongst  the  sons  of  Kashyapa,  the  gods  were  the  foremost ; 
they  were  divided  into  three  classes  namely  those  pessessed 
of  the  quality  of  goodness,  those  of  darkness  and  those  of 
ignorance  (u.)  The  great  Patriarch  Parameshithi  Brahma, 
the  foremost  of  those  conversant  with  Brahman,  made  the 
gods  the  partakers  of  sacrificial  offerings  and  the  lords  of  the 
three  worHs  (12).  Their  step-brothers,  the  Daityas  and 
DSnavas  being  united  together,  began  to  throw  obstacles 
in  their  way.  The  REkshasas  too  joined  them.  Accordingly 
there  was  waged  a  highly  dreadful  war  (13).  After  a  thousand 
celestial  years  the  gods  were  defeated  and  being  victorious 
the  Daityas  and  Danavas  grew  powerful  (14).  Thereupon 
having  beheld  her  own  sons,  the  gods  defeated  and  ousted 
from  the  sovereignty  of  the  three  worlds  and  deprived  of 
the  sacrificial  offerings  by  the  Daityas  and  Danavas  AditiV 
0  foremost  of  Munis,  was  overwhelmed  with  grief.  She  then 

set   forth  mighty    exertion  for  worshipping   Savitri   (15 16)., 

Then  abstaining  from  food  and  observing  regulation  she,  with 
whole  mindedness,  began  to  please  the  Sun,  the  collection  of 
light  stationed  in  the  sky  (17). 

ADITI  said};— -Salutation   unto  thee   who   hast  assumed  a: 
subtle   golden    form.     Thou  art  energy,  the   lord  of  the  ener-, 
and   the  eternal    support  of  energy  (18)      Thou   art  the 


assume  at  the  time  of  it  for  the  bfnrftt  of  the 

(19)*    1  bow  unto  thine  that  dost 

sume  for  taking  in  the  of  the 

0  Bhlshman,  I  bow  unto  thine  that 

form  which  them  clout  at  the  of  that 

water  (29)*    I  do  unto  form 

which  thou  for 

wp  from  the  by  1  d0  botr 

unto  thine  that  of  thai  them 

for  nourishing  the  at  that  tinu?  I  bow  and 

again,  0  G0dt  0  Ravi,  «nt 41  that  ttiy  form.          It 

neither  very  nor         cold  Hi 

spring  (24),    1  thim*  that  is 

unto  the  and  the  and  ii  tie 

instrument  of  the  of  fas).    I  bow         % 

that  form  which          life  to  the  which  ii 

with  Sofina  and  which  Is  the*  of  which  is  drank 

by  the  gods  and  that 

form  dientical  with  Gana,  ()  Arka,  wbirh, 

twofold  forms  of  hat 

(27.    0  unto  that  hai 

created  by  /Wfct  an  4  is  tUi 

universe  and  which  is  Trayi  that 

form  which  is  to  ii  ()m,  wlicl 

is  subtle,  which  has  no  is  anil  it  not 

sullied  by  any  (19), 

Muni!  thuft  in! 

that  for  the  son* 

to          this          day  and  fjtij,    0  of 

the  twice-born,  thus          *  the  8*t« 

within  the  view  of  the  0!  in  the  sky  (31)* 

Sit  saw  a  of  over  the 

earth  and  sky,  and  to  took  at  for          united'' 

with  rtf  §  (31),  this  the 


...    . 

possessed  by 
r  Cannot  see 

''free  in  the  sky,  hard  to 
the  same  ' 


40:9 


.L 
" 


I  wish  to  see  thee.     Thou  dost   h 
votaries,    Olord  I  a 


f°°d'  **  first 
heat  and  '«•*«*  at  ' 

^    «  »*' 

*  Pr°Pitia£ed  •' 

a  towards 


the   whole   universe   end 
Save  thee 


protect   ^ 
time  of  d-°lutio 


K 

and  Varuna,  the  king  of  Wat6r  I       '    .' 
fire,  the  sky,  the  .ountain  and   hi  OCean    ^        m0°n' 
soul  and  the  form  of  ill      H«  T  Thou  art  the 

art  the  lord  of  sacrific     '  Can 

born  every  darr0         and 
Drolling  tlL     ±ds  a 

«f4totl,g  on  thee  ;:l          I'l  'WH    Yoga,  the7, 
eXcelle«  8tations  (38).    Thou  dost  h!  f 

^  eat'  f'Pe' 


.    Thou 

aCti°ns  the 
With 


Wate,    The  gods 
enemies  never  obtain   thee  (39). 


CHAPTER 


bending  low  her  head  as  soon  as  he  cwne  in  view,  the  sum 
said  to  her : — "Pmy  for  thy  desired  for  boon  whatever  thorn 
se^kest  from  me  (a)/1  Kneeliog  down  on  earth  and  bending 
low  her  he^d  Aditi  said  to  the  Sun,  the  copferror  of  boons 
who  was  before  her  (3),  "O  god,  be  pleated,  the  Daityas  and 
Danava$  growing  powerful  have  deprived  my  sons  of  the 
three  worlds  and  sacrificial  offerings  (4)*  O  lord  of  rays, 
therefore  cpnf^r  wpon  me  this  favour,  that  descending  as  their 
brother  in  a  portion  of  thy  rays  do  tbou  destroy  their  enemies 
(5),  0  Ravi,  being  pleased  with  me  do  thorn  them  this 

mercy,  0  lord*  that  my  sons  m*y  ag*in  partake  of  the  9&crifi* 
cial  offerings  and  be  lords  of  the  three  worlds  Thou  dotfc 
remove  the  misery  of  the  afflicted  find  thou  art  spoken  of  M 
the  lord  of  creation  (6— 7).*' 

Thereupon,  0  Viprfc,  the  Divine  Bhiskatm  the  pilierw  of 
befog  prepmrod  to  show  bi|  favour  to  Adit*  wfc0  . 
prostrated  hewelf  ($),  l€0  Aditi,  being  born  in  thy  womb 
in  my  endless  thousand  rays  I  shall  speedily  make  an  end 
of  the  enemies  of  thy  sons  (9)."  Having  said  this  the  Divine 
BhSskara  disappeared.  She  too,  having  secured  all  her 
wishes,  desisted  from  carrying  on  her  penances  (10)  There- 
upon 9  of  the  thousand  rays  of  the  Sun  the  one  called  Sou*ha» 
t&ttft  took  the  incarnation  of  Viprain  the  womb  of  the  mother 
0f  the  gods  (n).  She  too,  being  attentive,  performed  the 
vow§  of  KrishnachlndrSyana  etc  and  being  purified  held  the 
conception,  0  twice-born  one  (12)*  Thereupon  Kashytpa 
addressed  to  her  angry  words ;— flFastmg  every  day 
will  you  kill  this  embryo  (13)?"  She  too  to  him  :— 

M0  thou  wrathful  I  have  not  killed  the  embryo  that 

then  dost  see— he  ii  for   the  of   the    enemien" 

(14).  Saying  this,  shef  wroth  it  the  words  of  her  husband, 
it  once  discharged  the  conception  which  to 

if  (15).  that  embryo  t§  the 

$uHf  ioW|  10   hymn 

iti         with  lit  reoiUttion  of  the  prime  (16).    Being 


4II 


a 

all 


thus  eulogised  by  him  the  Divine  BhSshkara,  assuming 
I0tus-hued  body,  catne  out  of  the  egg  and 
the  quarters  with  his  effulgence  (17).  Then  were  heard 
divine  words  deep  as  the  muttering  of  the  clouds  sur- 
charged with  water  from  the  sky,  addressing  Kasfiyafi^  the 
fdtfaosttf  Ifvai*  (18).  "0  Muni,  since  thott  didst  -tek  me 
to  Mil  (Mteita)  this  egg,  sd  ray  sdrf  will  be  called  Mstttatida. 
His  sow  wilt  perform,  cfft  earth,  the  fuftdiorisi  of  fhe  suit  afitf 
deMtoy  the  Asura*  wfio  are  pifferririg  the  sacrifidd  offfer- 
ings1'  (19—20).  Perceiving  that  the  words  came  bii£  of 
the  3ky  the  gods  attained  to  gre&t  Might  atid  the  DlnaVas 
were  dispirited  (21).  Thereupon  whetr  the  perfotrtter  of  4 
hundred  sacrifices  invited  them  to  battle  the  Dinavas  delight- 
edly confronted  the  gods  (22).  Then  there  arose  a  great  <*rt- 
countet  between  the  gods  and  Dinavas  (to  which)  all  the 
corners  of  the  world  were  illumined  witfir  thef  lustre  of  the 
armi  of  both  the  parties  (23),  In  that  enddtuter  cd!  the 
Ittdfog  Astira^,  as  soott  as  they  were  Ibokecl  upon  by  the 
Dttftte  Mfrtatidt,  wete  Burttt  down  fo  ash«is  (2f^).  Ther^t 
aH  the  ittrifted  to  great  defigftt  tod  btg&n*  to  fif  mtf 

both  AditI  Jittd  Mirtatttfa^  feorcr  of  effufgetwre  (^5). 
they  Md  beeti  tta€dffed  as  before  id  tfteir 
entitled  to  sacrificial  offerings  the  Divine  MSrtanda  begatt 
tci  spread  his  own  domfition  (26).  Then  di^pfayitrgf  his  fustre 
Hie  that  of  Kadamva  flowers  tvt  bfcganf  t®  pour  his  rays  both 
lit  the  sky  and  on  the  earth.  He  bedatne  lilce  a  burfng 
of  fift  and  asuumcsd  a  body  of  greaif  dltt%ericcf  (27). 


CHAPTER    CVI. 


IVlARKANDEYA      said: — Thereupon      propitiating     and 
saluting  him  the  Patriarch  Viswakarma  conferred  on  Vivaswan 
his   daughter     Sajna   (i).     Vivaswan   begat    on   her   Manu 
Vaivaswata.     I  have  already  described  to  you  in  full  his   true 
form  etc.,  (2).    The  lord  of  rays  begat  on  her  three  children- 
two   great   sons   and  the   daughter   Jamuna,     O     Muni  (3). 
Sraddhadeva — the   Patriarch   Manu     Vaivaswata    was     the 
eldest— there    were      born     the     twins    Yama    and    Yami 
(4),     The  effulgent  Martanda,  with  his  growing  lustre,  greatly 
distressed  the  three  worlds,   mobile  and  immobile  (5).     Be- 
holding the  circular  form  of  Vivaswan   and  unable  to  bear 
Ms  rays,   Sajna,   addressing  her   own   Shadow,   said: — (6)-. 
"  May   good  betide  thee.     I  am  going  to  my  father's  house. 
O  auspicious  dame,  at  my  command,  thou  sbouldst  live   near 
the  sun  without  being  agitated  (7).     Thou  shouldst  with  care 
bring  up  these  my  two  sons  and  the  most   beautiful  daughter. 
Thou    shouldst    never   communicate   this    unto   the    Divine 

Sun  (8)." 

THE  SHADOW  said: — O  goddess,  as  long  as  the  sun    will 
not   take  me  by  the  hair  or  imprecate  a  curse  on  me  so  long  I 
shall  not  communicate  any  thing  unto  him.  Go  wherever  thou 
wishest  (9)-"     Thus  addressed  by  her  Shadow  Sajna  repair  d 
to  her  father's  house;  and  that  one,  of  auspicious    eyes,  lived 
there  for    some    time  (10).      And   thereafter  when    she  was 
repeatedly  requested  by  her  father  to  go  to  her   husband   she 
assumed  the  form  of  a  mare  and  repaired  to  Uttarakuru  (i  i). 
O  great    Muni,    that  chaste    damsel,  abstaining   from    food, 
began   to   carry   on   devout   penances  (12).     After   she   had 
gone  to  her  father's   abode,  she,    the   Shadow,  assuming   the 
form  of  Sajna  and  intent  on  carrying  on  her  words,  appeared 


EtARKANDEYA 


•4*3 


before 'Bhlskara  (13).  Taking  her  as  Sajtil  the  Divine  Sun 
too  begat  on  her  two  sons  aad  a  daughter  (14).  O  foremost 
of  the  twice-born,  the  first  born  of  the  two,  Savarni  (by 
name)  was  equal  to  the  preceeding  Manus  (in  prowess)  (15). 
The  second  one  became  the  planet  Shani  ;  and  the  daughter 
was  named  Tapati  whom  the  king  Samvarana  espoused  (r6). 
The  shadow  of  Sajnii  did  not  show  that  affection  towards 
the  first  born  children  as  she  did  towards  her  own  (17). 
Manu  forgave  her  for  this  but  Yama  could  not  do  so,  and 
therefore  he  was  repeatedly  solicited  by  his  father's  wife  (t8). 
Thereupon  out  of  anger,  childishness  and  the  force  of  future 
Incidents  Yama  raised  up  his  foot,  0  Muni,  to  strike  her  ;  she 
too,  greatly  revengeful,  imprecated  a  curse  an  Yama  (19). 

SAJNA  said :— al  am  thy  father's  wife  and  therefore  thy 
superior  ;  and  since  thou  hast  threatened  me  with  that  foot, 
undoubtedly  it  shall  fall  off'  (20).  Having  his  mind  greatly 
agitated  by  that  curse  the  high-souled  Yama,  along  with 
Mian,  communicated  all  unto  their  sire  (21), 

YAWA  said:—  (fO  lord,  our  mother  does  not  treat  us  aft  f 
equally.  Leaving  us  who  are  elders  she  always  seeks  to  '-rear  ; 
up  the  younger  ones  (22).  I  raised  up  my  foot  against  her 
but  it  did  not  fall  on  her  body.  If  it  be  either  out  of  childish* 
ness  or  ignorance  it  behoves  thee  to  forgive  me  (23).  O 
father,  I  am  her  son  and  still  I  have  been  imprecated  by  the 
mother.  Therefore,  0  foremost  of  the  ascetics,  I  do  not  con- 
sider her  as  our  mother  (24),  0  father,  a  mother  does 
never  become  hostile  towards  the  sons  even  when  they 
become  so.  Then  how  can  she  say  to  her  son,  "your  leg 
shall  fall  off'*  (25).  0  lord,  0  divine  sun,  do  thou  think  of  a 
measure  by  which,  by  thy  grace,  my  foot  may  not  fall  off  on 
account  oC  the  imprecation  of  the  mother  (26).*' 

THE  SUN  said : — Since  thou,  0  sori,  truthful  and  pious  as 

thou   art,   didst  come  by  anger,  undoubtedly  there  is  some 

of  it  (27)*    There  is'*  a  remedy  for  every  curse  but  there 

Is  none  such  for  the  imprecation  of  a  mother  (28).    Therefore 


MARKAND'EYA  HJftANAM. 

I  am  unable  to  undo  the  words  of  thy  mother  but  I  shall 
show  thee  some  favour  out  of  my  fatherly  love  (29).  Taking 
flesh  from  thy  foot  the  worms  shall  fall  down  00  the  earth, 

By  this  her  words  will  be  verified  and  thou  shaltbe  saved  (30)* 
MARKANDEYA  said :— •  Then  the  Sun  said  to  the  shadow* 
ofSajrti; — "All  the  sons  are  equat>  therefore,  why  dost  thou 
show  partiality  towards  one  (31)  ?  How  cart  a  mother  curse 
her  soas  even  when  they  grow  disobedient ?  Forsooth  thou 
aft  not  their  mother — but  some  body  else  to  me  (32)* 

To  evade  (an  answer)  she  did  not  say  anything  to  the  Sun* 
Then  concentrating  his  own  self  he  saw  every  thing  in  its  true 
form  (33)*    Observing  him  on  the  point  of  uttering  a  curse, 
O  Brahmana,  the  shadow  of  Sa>n&,  trembling,  communicated 
every  thing  truly  to  the         (34)*    Hearing  all  and 
angry  the  Sun  went    to  his  father-in-law*    Then 
and  adoring  him  who  wat  desirous  of  consuming  all  In  . 

(Yi»iiwakara&)  of  good  ?0ws  said  (35) :—  • 

«The   whole  universe  has  been  overspread  by  thy  great 
effulgence.    Unable  to  bear  thy  form  which  is  so  greatly  hard 
bear   SajuS  is  carrying  on  devout  penances  in  the  forest 
Thou  shalt  behold  to-day  thy  own  pious  wife  carrying 
on  hard  penances  in  the  forest  for  thy  form*  (37).  I  remember 
the  wards  of  Brahmft ;  O  god,  0  lord  of  the  day,  if  it 
the*  I  shall  make  thy  form  charming1*  (38), 

Formtrlj  the  form-  of  the  Sun  wa§  circular ;  the 

Divine  Sua  said  to  the  Architect)  Tastri  "So  be 

It"  (39)*    Having  obtained  the  command  mad  the 

Sun  to  travel-it  the  insular  continent  of 
«et  himself  When  the  Saw, 

the  navel  of  the  wotld,  to  r         the  with 

its  motifttstiii*  and  got  up  to  the  iky  (41).    O 

along  with  It  Hit  iky,  with  the  tad 

down*  O  one,  and 


,  tl*  of  tht  Sm  way  t» 

i&fftt* 


s  • 


^  ^ 

(4t|*    The  waler$  of 


oceans 


were  shattered  («),    The  huge 
by  the  verity  of  *.  s/n, 

*?  ^^  (45>' 
the  motion  of  the  sun,  the  earth,  sky, 

ewere  sent  out  of  their  pl 
0  Yip,,  thus  cevo,,ing)  „,  J 
along  with  BrahmS  eulogised  the 
the  Pfimfi  Deity  ;  thi,  is  trulyk^wn  t 
«nrt  m  thy  threefold  formS  nt  the  time  of 
tio«  and  destruption  (48).    M*y  good  betide  . 
ofthe  umvew.  0  thou  the  mine  of  heat,  rains  and  dews    O 
god  of  gods,    0  maker  of  the  day,  do  thou  bring  peace  unto 
«tttand  (49)."    Indra  too,  coming  there,  chanted  the  glories 
of  the  revolving  Sun  :-«Salutation  unto  the  gpd  who  is 
nuifeat  all  over  the  universe.    May  thou  be  victorious,  O 
IM  of  the  universe  (5o).»    The  seven  Riehis  too,  headed  by 
Vwhwtbft  wd  Atri,  wying,  "May  ,good  betide  tbee 
•  «W<J  betid*  tj^e  «!'  .plwiod'Wm  with  the  chanting  •#. 
hymn*  (51),  ;Tk,  B^»leW^^^W;' 
the  revolving  Sun,  b^fecitmg.the.prfoife  .• 
Ufa  recorded  in  the  Vedas  (52),  "Thou  art,  O  lord,  thfe 
beautitude  of  those  who  have  obtained  it,  thou  art  the  object 
of  the  meditation  of  those  who  engage  in  it.    Thou  art 
refuge  of  all  creatures  engaged  in  action  (53).    Thou  ar 
lord  of  the  gods,  may  good  betide  the  creatures  through 
mercy?  thou  art  the  lord  <tf  the  ^niverse  ;  mayst  thou  en-i 
compass  our  happiness,  peace  and  well-being.     May  good 
bttide  us  all  always  who  are  two-legged  as  well  as  all  those 
that  are    quadruped*  (54)."       Thereupon  ,the  Vidyadbaras, 
RSkshasas,  Yakahas  and  Pannagas,  with  folded  .bands  and- 
beads    bending    low,    began    to    address   the  Sun     with 
the    fallowing    word"    delightful    to    the    mind    and   the 
"Thou   art   the   protector    of   creatures,  may  tfeejr. 


MARKANDEYA  PORANAM. 

bear'     thy     effulgence    ($5-56)-"      Thereupon     Hahahuhu, 
Narada,    and    Tumvura,     versed    in     Sharaja,     Madhyama, 
Grandh'ara  and  the   three  Talas  as  well  as   the   other  arts  of 
Gandhanras,  began  to  sing  delightful  tunes   with  the   accom- 
paniment of  Murchana.Prayoga  and  time  (57-58).  Vtshwachi, 
Ghritachi,  Urvashi,  Tilottama,  Menaka,  Sahajanaya,   Rambha 
and  orther  leading  Apsaras,  displaying  gestures    and   various 
other   charming   gaits,   began  to  dance  at  the  time  of  the  re- 
volving of  the   sun  (59-50)-    At   that   time   hundreds  and 
thousands   of  flutes,  Vinas,   Darduras,    Panavas,    Pushkaras, 
Mridangas,  Patahas,    Anakas,  celestial  bugles  and  conches 
were  sounded  (61).    When   the  Gandharvas   sang,  Apsaras 
danced   and   cymbals   and   other   musical   instruments   were 
struck  all  was  filled  with  noise  (62).     Thereupon    with  folded- 
hands  and  with  heads  bending   down  with   reverence    all  the 
deities  bowed  unto  the  revolving  sun  of  a  thousand  rays  (63). 
When  there  arose  a  great  tumult  on  account  of  the  gathering 
of  all   the  clestials  Vishwakarma  gradually  cut   off  his  efful- 
eence  (64V     Thus  the  Divine  Sun  is  the   source  of  summer, 
rains,    and   dews.     Hari,   Hara,   and   Brahma  too   chant    h.s 
glories.      One,   by  listening   to  the   story   of  lessening    his 
effulgence,  attains  to  the  solar  region  after  his  death  (65). 


CHA.PTER    CVI1- 


•  MARKANDEYA  said  :— Thereupon  while  thus  chiselling 
'MS  body  Patriarch  Vishwakarma,  filled  with  growing  delight, 
cHked  the  following  hymn  of  the  Vivaswat  (i). 

"Salutation  unto  thee  who  art  the  mine  of  rays,    who   dost 
<4Bctfm|»A4&  the  well-being  of  and  show  mercy  anto  those' 


t^A&KANDEYA  PURANAftf.' 


417 


bow  unto  thee,  who  art  the  great  soul,  who  hast  seven 
horses  all  gifted  with  equal  speed,  who  art  of  good  effulgence 
and  dost  give  life  to  the  lotuses  and  who  art  clever  enough 
to  dispell  darkness  (2).  Thou  dost  purify  others,  art  of 
pious  deeds,  dost  confer  diverse  wished-for  objects,  art  the 
source  o£  the  highly  effulgent  fire,  art  rays  and  art  the 
benefactor  unto  all.  I  bow  unto  thee  (3).  Thou  hast  no 
birth,  art  the  cause  of  the  three  worlds,  art  identical 
with  all  the  elements,  the  lord  of  the  universe  and  righteous- 
ness,* the  foremost  of  the  merciful  and  the  sun  who  gives 
vision  unto  all  ;  I  bow  unto  thee  (4).  Thou  art  the  source 
of  rays  and  the  innermost  soul  of  the  learned  ;  in  thee  the 
world  is  stationed  and  thou  art  the  benefactor  of  the  universe, 
art  self-sprung,  the  vision  o£  all  and  the  foremost  of  the" 
gods*  Thou  hast  incomparable  effulgence,  I  bow  unto  thee 
(5)*  Thou  dost  adorn,  for  a  moment,  the  hill  whence  thou 
risest  like  a  garland  of  jems  and  encompass  the  well-being 
of  the  world  along  with  the  celestials.  The  thousand  rays 
are  thy  body  ;  to  dispell  darkness  thou  dost  spread  them  over 
the  universe  (6)*  Drinking  the  wine  of  worldly  darkness 
and  under  its  influence  thy  body  becomes  red  ;  from  that 
arise  thy  rays  that  display  the  three  worlds  and  accor- 
dingly dost  thou  appear  in  great  ,  effulgence  (7).  O 
lord,  ascending  thine  highly  beautiful  chariot  'of  equal 
proportions  moving  mildly,  thou  dost,  through  the  help 
of  numberless  horses,  always  wander  about  unobstructed 
for  encompassing  the  well-being  of  the  world  (8).  By 
bestowing  simultaneously  ambrosia  and  the  rays  of  the  moon 
th0u  dost  bring  about  the  gratification  of  the  gods  and  manes 
and  the  destruction  of  the  enemies.  Therefore  dp  I,  saluting 
thee,  chisell  thine  effulgence  for  the  benefit  of  the  world  (9). 
0  thou  fond  of  thy  votaries,  O  thou  the  purifier  of  the  three 
worlds,  0  Ravi,  do  thou  save  me,  who  have  touched  with 


*  The  word  In  the  text  is  Vrkha  L  *,  bull 

thft  emblem  of  righteousnes, 

53 


la  Puranas  a  bull  with  four 


4i  8 


MARKANDKYA   PURANAM. 


my  head  the  earth,  purified  with  the  dust  of  thf  feet  and 
trampled  down  by  golden-hued  horses  (10).  Thou  art  like 
the  mother  of  the  universe  and  the  highly  sacred  abode  of 
the  three  worlds,  Thou  art  the  lamp  of  th«  entire  ttnivwse 
and  what  more,  them  art  Vwhwakarma ;  I  bow  unto 
thee  (11). 


CHAPTER    C  V  I II. 


LARKANDEYA   said  :~ Having  thus  chanted  the 

of  the  sun  Vbhwaktnnl  put  the  sixteenth  part  of  the 
genee  of  the  creator  .of  the  day  Into  his  circular  disc  (i), 
Fifteen  portions  of  hu  ray«  being  chiselled  out  of  his  body 
the  sun  assumed  a  highly  charming  form  (3).  With  the 
effulgence  that  wa*  chiselled  out  of  hi*  body  he  made  the 
discus  of  Vishnu,  the  mftcc  of  Siva,  the  vehicle  of  the  god 
of  riches,  the  roc!  of  the  Regent  of  the  doad  and  Sakt!  of 
(KSrttki»yu)  the  commander  of  the  celestial  army  (3).  With 
the  rays  of  the  stm  Vi*hwakarm&  made  many  otli<*r  shinning 
weapons  for  othftr  gods  for  the  pacffieation  of  their  en*mteft 
(4).  With  his  effulgence  thu^  chiseled  at  soon  m  the  Divine 
sun  appeared  with  not  very  warm  rayji  his  body  became  ex- 
ceedingly charming  (j).  Then  concentrating  bin  mind  he 
saw  his  own  wife  carrying  on-  puttancet  and  obiter?! nf  regtsk* 
tion  in  the  nh»pe  of  a  mare  never  thought  of  by  my 
(6).  Thereupon  repairing  to  Utraraktim  and  a»*uining  ttie 
form  of  a  horse  the  rait  approached  h»  BitlioMing  Mm 
thus  approach  and  taking  hiin  for  a  straff ger  the  turned  her 
face  towards  him,  Thereupon  they  each  nose 


il 


41.9 

Tt|e  energy  qf  the  sun  entered  into  the  ««re 
her  nostril  and  therefrom  originated  Ita  two  gpdu 

the  foremp$t  of  the  physicians  (9).  They  both  came  out  of 
the  mouth  of  the  horse  and  are  the  sons  of  Mtrtaj)da  assum- 
ing the  form  pf  a  horse  (10).  From  the  seminal  fluid came 
Out  Revahta  .who  had  in  his  hands  dagger,  bow,  arro^  and 
quiver  and  a  coat  of  0141!  on  his  body  and  was  seated  on 
horseback  (n)- 

Then  ^  the  sun  displayed  his  own  improved  form  ;  and 
seeing  his  mild  form  she  attained  to  great  delight  (12), 
Thereupon  the  sun,  the  pilferer  of  water,  took  to  his  own 
house  his  loving  wife  Sajna  who  bad  assumed  her  own  form 
(13)*  Then  his  first  son  became  Harm  Vaivaswata  and  the 
second  Yama,  on  account  of  the  imprecation  and  favour, 
followed  only  righteousness  (14).  Having  his  mind  greatly 
assailed  by  the  curse  Yama  liked  only  virtue  and  therefore 
he  was  called  Dharmaraja  or  the  kfng  of  virtue  (15). 
His  father  brought  about  an  end  pf  his  imprecation  by  say- 
Ing  "  Taking  the  flesh  of  thy  feet  the  worms  shall  fall  down 
on  earth11  (16).  Since  he  had  always  his  eye  on  righteous- 
ness  and  was  impartial  both  towards  friends  and  foes,  the 
dispeller  of  darkness  appointed  him  as  the  Regent  of  the 
dead  (17),  0  Vipra,  being  propitiated  with  him  the  Divine 
Sun  conferred  on  him  the  dignity  of  a  Patriarch  and  the 
sovereignty  over  the  ancestral  manes  (18).  Thereupon  he 
converted  .Yamuna  into  a  tributary  of  Kllindi  and  the  two 
Afwinis  were  appointed  by  their  high-souled  sire  as  the 
tile  physicians  of  the  celestials  (19).  Revanta  was  appointed 
m  the  king  of  Guhyakas.  Then  the  Divine  Sun,  worshipped 
of -alt  the  worlds,  said  to  him.  "Q  child,  do  thou  become 
adorable  by  aH  the  worlds  (20).  Those  mortals,  who  shall, 
la  fear  of  the  forest  fire,  enemies  and  robbers^  remember  thee, 
will  be  freed  from  all  those  great  dangers  (21).  Adored  by 
aed  deliglvted  accordingly  thou  shalt  confer  on  man- 
kind peace,  intellect,  happiness,  kingdom,  recovery  from' 


MARKANDEYA  PURANAM 


diseases  and ,  advancement  (22).  The  highly  illustrious 
Savarni  too,  the  son  of  the  immitation  Sajna,  shall  also  be- 
come the  eighth  Manu  by  name  Savarni  at  some  future 
period  (23).  That  lord  Savarni,  still  now,  is  carrying  on  hard 
penances  on  the  summit  of  the  mount  Meru.  His  brother, 
Sani,  at  the  command  of  the  sun,  has  become  a  planet  (24). 
O  foremost  of  the  twice-born,  the  youngest  daughter,  that 
was  begotten  by  Aditya,  has  become  the  foremost  of  rivers 
Yamuna  purifying  the  world  (25).  I  shall  now  relate  in  full 
the  account  of  Manu  Vaivaswata,  who  is  high-souled  and  the 
eldest  of  all  and  whose  reign  is  now  going  on  (26).  He, 
who  listens  to  or  reads  the  birth  and  glorious  account  of  the 
gods,  Vaivaswata  Manu,  his  sons  and  the  divine  sun,  is 
released  from  the  Impending  danger  and  attains  to  great 
fame.  'Hearing  of  the  glorious  account  of  the  Prime  Deity 
tie  high-souled  Mattanda  one  has  all  his  sins  committed  day 
and  night  destroyed  (27—28). 


CHAPTER    CIX, 


LROUSHTHI  said: — 0  Reverend  Sir,  you   have  related 
in  fall,  the  birth  of  the  children  of  the  Sun,  the  Prime  Deity, 
his  glory  and  his   true  form  (i).     O   foremost  of  Munis,  I 
wish  td  hear  again  fully  of  the  glories  of  the  Prime  Deity 
ra;  do  thoii  delightedly  describe  them  (2). 

said  : — Hear,I  shall  recount  the  glories  of  the 
Vivaswan  and  what  he  did  do  in  the  days  of  yore 
adored  by  people  (3).    The  illustrious   Rajya- 
1  soi|  o|_  $£!$&£  became  the  king  ;<ihat  lord  ^ot 


MARKANDEYA  PURANAM. 


'421 


the  earth,  governed  her  well  (4).  That  kingdom  being 
righteously  governed  by  that  high-souled  one,  it  grew,  O 
Vipra,  daily  in  men  and  riches  (5).  During  his  administra- 
tion both  the  citizens  and  villagers  became  hale  and  hearty 
and  equally  rich  like  the  king  (6).  There  was  no  impedi- 
ment, no  disease  and  no  fear  from  dangerous  animals ;  (what 
more)  even  there  was  no  fear  from  the  scarcity  of  water 
when  Dama's  son  became  the  king  (7).  He  undertook  great 
sacrifices  and  gave  away  presents  to  those  who  sought  for 
them  ;  and  without  interfering  with  real  virtue,  he  engaged 
in  the  enjoyment  of  worldly  objects  (8).  Thus  governing 
his  kingdom  and  ruling  well  his  subjects,  seven  thousand 
years  passed  away  like  a  day  (9).  The  respectful  daughter 
of  Viduratha,  the  king  of  Deccan,  by  name  Manini,  became 
his  wife  (10),  Once  on  a  time  that  one,  of  fair  eye-brows, 
Miami,  while  engaged  in  picking  up  the  grey  hairs  of  the 
king,  began  to  shed  tears  in  the  presence  of  all  the 
tiserabled  kings  (n).  When  those  drops  of  tears  fell  on 
the  body  of  the  king  he  saw  her  face  bathed  in  tears  and 
asked  her  ( I  a).  Beholding  her  weeping  and  shedding  tears 
In  silence  Rijyavarddhana  said  to  Mlnini  "What  is  this?" 
(13),  Although  thus  accosted  by  her  husband  that  great 
lady  did  not  say  anything;  thereat  the  king  asked  her  again 
(14).  Thereupon  repeatedly  asked  by  the  king  the  youthful 
(queen)  showed  to  the  king  a  grey  hair  growing  in  the  midst 
of  the  tuft  of  hairs  (15).  (She  said)  "Behold  this,  O  king; 
what  m  this  ?  This  is  the  cause  of  my  grief,  unfortunate  as 
I  am,f<  Thereat  the  king  laughed  (16),  Smiling  he  said 
to  bis  wife  in  the  presence  of  all  the  kings  and  citizens  who 
had  assembled  there  (17).  "Qthou  of  expansive  eyes,  no 
more  with  sorrow ;  0  auspicious  dame,  do  not  weep  -  all 
creatures  are  subject  to  birth,  development  and  decay  (18),  O 
fair  damsel,  I  have  studied  all  the  Vedas,  I  have  performed  a 
thousand  sacrifices,  I  have  made  gifts  unto  the  twice-born 
and  procreated  progeny  (19).  I  have  with  you  enjoyed  many 


MARKANDEYA   PURANAM. 


s 


objects  of  enjoyment  which  are  dear  to  the  mortals.  I  have 
governed  well  the  earth  and  fought  many  fair  battles  (20). 
I  have  enjoyed  much  in  th«  forest  and  elsewhere  in  the  coni- 
pany  of  chosen  friends.  What  is  there,  0  auspicious  dame, 
which  I  have  not  done  ?  Wherefore  art  thou  afraid  of  my 
decaying  hairs  (2j)?  Let  my  hairs  grow  grey,  my  skin 
folded  and  my  body  slackened—I  achieved  all  my  objects 

0  MSLoini  (22).     Repairing  fy  the  forest  I  fthall  treat  ml!  th0$e 
grey  hairs  which  thou  hast  s* en   on   my   head,   O   auspicious 
damsel  (23),     0  fair  one,  my  fore-fathers  behaved  like  infants 
in  their  infancy,  like  boys  in  their  boyhood,  like   young  men 
in  their  youth  and  in  the  old  age  they  entered  into  the  woods, 

1  §hall  $lso  act  like  them.     Therefore  do  1  see  no   reason    for 
thy  sheeding  tears  (33— ?5).     Do  not  grieve   therefore.    The 
grey  hair,  that  thou  hast  seen,  is  the   imitnuYtf  nt  of   my  pros- 
perity ;  therefore  do  not  we^p  (26). 

MARKANORYA  said  :— Thereupon,  (J  great  saint,  all  the 
Assembled  kings  and  citizens,  wlio  had  come  hc?ref  saluting 
him,  said  to  Rajyavarcldhana  (27),  "0  king,  tht?re  is  110 
reason  for  thy  wife!  to  weep,  but  ourselves  and  all  the  crea- 
tures $hall  have  to  weep  (:uS).  0  lord,  hearing  thy  words  of 
repairing  to  woods,  the  minds  of  us  all,0  king,  who  have  b«en 
paintained  by  you,  have  become  dejectcd(  29).  Therefore, 
0  kiag,  we  shall  all  go  to  the  forest  if  you  go  there*  Thy* 
self  repairing  to  the  forest,  0  lord,  the  work*  of  all  lite  i.nhabt* 
tants  of  the  world  shall  undoubtedly  be  stopped,  II  tM* 
leads  to  the  obstruction  of  virtue  do  thou  up  this' 

(30—31),    Thou  hast  ruled  this  etrth  for  seven  thousand 
years*    Observe  therefore,  0  king,  the  virtue,  that  hiii 
therefrom  (33).    The  devout  penance,  O  king,  tbut  thou 
ctfirry  oa  by  living  in  the  forest,  is  not  equal  to   the 
pprt  of  thy  governing  the  world  (33)* 

KING  33Jd  :— I  have  gov,erne4  this  ,  egrth  (or 

the  time  for   repairing. to  woods 
children  tad 


4*3 


The 


*, 


r,m«rtl     D 

n  co«nc.ll*w,  th(!  Mrv.nt.,  elderly  citbeos  and    the   t 
on*.    a^rt.t.Hn,  ^^  ^^  t&  ,O|lsult 

»  (47).     T^y.^.,,^^  "* 

.  kin,  0  Vipra,  ttd  therefort  after 
«  the  cottdumon  (4»),    «  eb^tttrdti^  4of  Winds  aad 


: 


trolling  ourselves  we  shall,  with  penances,  worship  the  divine 

Sun  fora  longer  lease  of  life  for  this  king  (49)."  When  they 
had  all  arrived  at  this  determination  some,  in  their  own 
houses,  engaged  in  worshipping  the  sun  by  duly  offering  him 
Arghya  and  other  articles  (50)*  Some  with  the  silent  recita- 
tion of  Riks  and  others  with  Yayus  and  pleased 
the  sun  f$i)«  Some  Br&hmanas,  abstaining  from  food,  lying 
down  on  the  bank  of  a  river  and  carrying  on  de?0tjt  penances, 
worshipped  the  sun  (52).  Others,  engaged  In  the  perform- 
ance of  Agnihotra,  recited  day  and  night  where- 
as others  remained  with  their  fixed  on  the  son  (53). 
Thus  resorting  to  their  respective  modes,  they  all,  in  various 
ways,  made  up  their  minds  for  worshipping  the  sun  (54)* 
When  they  all  thus  perseveringly  carried  on  the  worship  of 
the  Sun  a  Gandharva,  by  name  Sudftqaft,  coming,  :•— 
(55)' ,  "  O  ye  Vipras,  if  ye  are  determined  upon  worshipping 
the  sun  do  ye  so  act  as  may  please  him  (56).  On  the  huge 
mountain  in  Klmrupa  there  i&a  forest  called  Vishala  resorted 
to  by  Siddhas.  Do  ye  all  speedily  go  there  (57).  And  with 
controlled  minds  do  ye  worship  the  sun  there  tvhere  every 
one  gets  SiddhI  and  auspiciousness  and  attains  all  his  wished 
for  objects  (58). 

MARKANDEYA  said  ;~Hearing  his  words  and  repairing 
to  that  forest  the  twice-born  ones  saw  the  holy  and  auspi- 
cious form  of  the  sun  (59),  There  abstemious  of  food  and 
diligent  all  the  Brahmanas  and  other  began  to  worship 

him  with  incense,  flowers  and  other  presents  (60)*  Worship- 
ping him  with  flowers,  sandal  pastes,  incense,  and 
other  things,  recitations,  Homa,  food,  lamp,  etc*,  the  twice* 
born  ones,  0  Brahmana>  with  controlled  minds,  there  eulogised 
the  sun  (61), 

THE  BRAHMANAS  said :— We  seek  refuge  with  the 
Riti  who  excels  in  effulgence  the  gods.  Bananas,  Yak*ha»r 
planets  and  luminous  bodies;  (6a).    He  who  Is  the   lord 
of  the  gods,  who  stationed  in  the  sky  lights  -  up  all  tht 


- 


Lnd    i.  f         ShrineS>    the   SUpP°rt   °f   the  -iv-se 

and    ,.    beyond    comprehension,     we     seek     refuge     with 

»'»t    •»»    (68).     He   is    Brahma,    Siva,   Vishnu,  ^ 

«dHor;  etl7;  r'T'  aild  the  earth-  wit"  »-nS«; 

•nd  ooaus;  (69).  He  i.  pUnct,  star,  the  moon)  and 
0  her,,  »  the  pl«t,  trees,  and  creepers,  aod  »  the  oridner 
£.nrt«.  ,nd  vice  i.  both,  what  is  -manifest  or  not  Z 
He  ha,  three-fold  forms  of  BrK.,,,,1,  Vi.hna  and  81^ 
may  ha  8ua  be  propitiated  whh  U8  ^  He  ,0  ' 
lord  ot  the  un,verse  and  i.  without  birth  ;  his  limb  is  this 
and  he  i.  the  life  <rf  the  worid;  m«y  he  b«  pr 

7f-  May  tbat  sun  be  p~^  -^  - 

form,  enveloped  with  rays,  is   ,,ard  to  Ioolc 

c  rm  !'    the   gCntIe    m°°n  *3).      May   that 

Sun   be   p,ot>uiated   with    us  with    whose  ^ 

form*  the  world  has  b«*n  created  and  filled  w«h  fire  (74)  ' 

MARKAMDBVA  said  :-0  foremost  of  the  .twice-horn,  h.** 
been  thu,  eult,Kis«l  i.y  th«n  with  reverence  and  worshipped 
for  th^  mo,,,h.the  Divin«  Sun  was  p]eased  (75).  Thereupon 
although  hard  to  work  at,  he,  assuming  the  effulgence  of  the 

"  ' 


PP«are     >«ore 

.     Ihercat  trembling  in  joy  and  bending   low   with 
reverance  all  the   people  there  bowed  uoto  the  unborn  ,UB 

54 


426 


MARKANDEVA   PUftANAM* 


who  came  there  in  his  clean  form  (77),  (They  aaid)  :-N 
tation  unto  thee,  O  thou  of  thousand  ra}%  thou  | 
cause  of  all  and  the  guide*  Thou  art  worthy  of 
eulogised  and  worshipped  by  all.  Do  thou  protecj 
Thou  art  the  refuge  of  all  sacrifices ;  the  Yogins  r* 
on  thee;  be  thou  propitiated  with  us  (78). 


CHAPTER 


LARKANDHYA  said  :-— Thereupon  dr-tirrht«*.<)  thej 

Sun  said  to  ail  the  people  "  0  ye  twice-born  <meg  andj 
tell  me  what  do  ye  seek  from  me"  (i).  Beholding; 
stationed  before  them  all  the  Br&htnanas  and  others,  ! 
him  with  reverence,  said  to  that  lord  of  the  universe 

THE  SUBJECTS  said:— -0  Lord,  O  thou  the  dis^ 
darkness,  if  thou  art  pleased  with  our  devotion  may  i 
.live  for  ten  thousand  years  (3*.  May  ha  be  alwa 
from  diseases,  may  he  defeat  hi*  enfmie*,  may  his  ! 
remain  always  full,  ^artd  may  he  be  evtr  youthfd 
Rajyavarddhana  live  for  ten  thouHand  years  (4),  j 

MARKANDEYA  said  :— 0  great  Muttt,  having  sai<| 
iC  the  sun  assumed  his  own  form,  They  too,  haj 
tained  their  boon*,  and  been  delighted t  a|>proached  t| 
of  men  (5).  0  twice-born  one,  they  coimnumcatd' 
thing  fully  unto  the  king  how  they  bud  obtained  \ 

•  froin  the  sun  (6).    O  twlce*born  one,  hearing   this 

•  was  delighted.    Bat  the  king  thought  for'  so 
and .  ltd  mot  my  my  thing  to  the  (7),    J 

giving  Iw  teart*  ftllted  with  d«ligl»trsaic 


'•••*fARKAt*D£YA  -PURANAM. 


427 


husband  "0  king,  by  luck,  you  have  got  a  longed  leas£  of 
life"  (8).  0  twice-born  oue,  although  her  husband  was  thus 
congratulated  by  Mlnini  in  delight  the  king  did  not  say  any 
thing  and  his  mind  was  stupified  by  pensiveness  (9).  He 
began  to  think  with  his  head  cast  downwards.  She  again  s&id 
to  her  husband  "  king,  why  art  thou  not  pleased  with  the 
accession  of  such  a  good  fortune  (10).  From  to-day  thou 
shalt  live  a  healthy  and  youthful  life  for  ten  thousand  years, 
why  art  thou  not  pleased  then?  (n).  0  king,  tell  me  the 
cause  of  the  anxiety  that  has  possessed  thy  heart  even  at 
the  advent  of  such  a  good  fortune"  (12). 

THE  KING  said;— 0  auspicious  damsel,  what  is  that  good 
fortune  to  me?  Why  art  thou  congratulating  me?  A 
thousand  miseries  have  come  for  me  ?  Why  do  you  please 
me?  (13).  I  shall  alone  live  for  ten  thousand  years.  Thou 
shalt  meet  with  death.  Will  not  that  cause  grief  unto  me  ? 
(14).  Beholding  my  sons,  grandsons,  their  sons  and  .other 
relations  passing  away  before  me  shall  I  experience  a  small 
grief?  (I5)»  When  servants,, greatly  attached  to  me,  as  well 
sp  the  friends  shall  pass  away,  there  shall  be  no  end  of  grief 
unto  me?  (16).  Even  they*  who  by  carrying  on  penances 
have  reduced  their  bodies  to  skeletons  for  me,  will  meet  with 
death.  Shall  I  alone  live  and  enjoy?  0  fie  on  me  (17). 
Therefore,  0  fair  one,  this  is  no  prosperity  to  me  but  a  great 
calamity*  Why  do  you  not  consider  this?  And  why  do  y.ou, 
congratulate  me?  (18),  .  .  '  '.  v 

MANIN!  said ;— Undoubtedly  what  thou  hast  said,  0  great 
Icing,  .jg  true.  In  our  joy,  neither  myself  nor  the  citizens 
could  observe  this  defect  (19).  Therefore,  think,  0  king,  what 
should  now  be  done.  What  the  Divine  Sun  has  said  ia 
propitiation  shall  never  be  otherwise  (20); 

THE  KING  said: — Without  repaying  the  benefit  which 
lias  been  done  me  by  citizens  and  servants  delightedly'  how 
ill-ill  I  enjoy  various  objects  of  enjoyment?  (21).  I  too 
to-day  shall  go  to  the  mountain  and  with  controlled  mind 


428 


MARKANDEYA 


abstaining  from  food  shai'l  warship  the  sun  and  carry  on 
penances  (22).  As  I  shall,  by  his  favour,  live  for  ten  thou- 
sand years,  being  yonthful  and  freed  from  diseases,  likewise 
If  my  subjects,  servants,  sons,  grandsons,  their  sons,  friends 
and  others  live  by  the  favour  of  the  sun,  then  with  delight 
I  shall  be  their  king  and  enjoy  the  objects  of  enjoyment 
|22  —  25).  If  the  su-n  does  not  encoiripass  this,  0  Manini, 
I  shall,  abstaining  from  food,  carry  on,  in  ttois"  mountain, 
devout  penances  so  long  my  life  does  -not  run  out  (26). 

MARKANDEYA  said  :—  Having    been    thus    addressed    by 
film  she  said  f  so  be  it'  to  the  king  and  with  him  repaired    to 
mountain  (27).     Having  reached  that   valley,  0  twice- 
born    one,  the   king",    engaged  in  bis  service  along   with    his 
wife,   began   to    worship  the   sun  (2$).     The  king  grew  lean 
with   fasting  and   so  did   she.     Bearing  cold    and  heat  she 
carried  on  hard   atisterittes  (29).     He   thus  worshipping  the 
sao  and  carrying  on  hard  penances  for  a  little  over  a  year  the 
sun  was  delighted  (30).     O  foremost  of  the   twice-born  ones, 
lie  then   conferred   the  boon,    as    desired    by   the  king,  with 
regard   to  all   his   servants,  citizens  and  sons  (31).     Having 
obtained   the  boon  and  returned    to    his    own  t  city    the    king 
delightedly     governed    his    kingdom    and    piously    ruled    his 
subjects    (32).      He     performend    many    Yajnas   and,  made 
clarities  day  and   night.      And    that   one   conversant    with 
irirtae  enjoyed  many   objects  of  desire  in  the   company    of 
(33).    He   lived  a  youthful   and  happy  life   for   ten 
thousand  years   along   with   the   servants,    sons,  and  grand- 
sons  (34).    Seeing  his  life,  Praraati,   of  Bhrigus*  race,  filled 
with  surprise,  composed  the  following   theme  (35),     '  O  what 
IB  the  power  of  devotion  to  the  sun,   since   Rajyavarddhaoa 
;fe*s  pined  a  long  life  both  for  himself  and  his  own  men  (36.)" 
as  asked  by  you  I  have  thus   recounted   to  you   the 
of  tbe  Prime   Deity,  the  effulgent  Aditya  (37),     By 
10   or  reading   in   full  this  most  -excellent  gloriou^ 
are  released  from  sins  'committed  lor 


»   I 


MARKANDEYA  PURAHAM. 


429 


Sftven  nights  so  also  are  other  men  (58).  The  intelJigmt 
man,  who  meditates  on  this  theme,  becomes  ireed  from 
diseases,  rich,  prosperous,  is  horn  in  the  family  of  the  intelli- 
gent and  becomes  highly  wise  (39).  O  foremost  of  Mwis, 
ibcxe,  wlio  are  unfortunate  and  beset  with  calamities,  if  they 
reetle  this  theme  of  the  Sun,  three  times  a  day,  are  freed 
from  ^ins  (401.  The  s*un  lives  always  near  the  house*  where 
thin  his  glorious  theme  is  chanted  and  he  never  leaves  it 
(41).  Therefore,  0  Brahman,  you  should,  desirous  of  acquir- 
ing great  piety,  meditate  over  and  chant  this  glorious  theme 
of  tfat  sun  (43)*  0  foremost  of  the  twice-born,  by  listening 
for  thr«e  days  to  this  glorious  theme  of  the  sun  one  reaps 
the  same  fruit  which  he  does  by  making  a  gift  of  a  beautiful 
milch  cow  having  golden  horns  (43). 


CHAPTER    CXI. 


M, 


t  ARK  AND  EVA  said  .:-»-Q  Krausthika,  the  eternal   Divine 

Sun,  about  whose  glories  you  did  reverentially  accost  mo, 
is  thus  gifted  with  rays  (j)»  He  is  the  (Paranatman  (great 
sou!)  of  all  those  Yogbs  who  have  concentrated  their  minds 
in  Yoga.  He  is  Kshetrafna  of  the  Sankhya  philosophers 
and  the  lord  of  sacrifices  of  those  who  perform  them  (2). 
The  Manu  of  the  seventh  Manwantara  took  his  birth  as  his 
son*  He  had  all  his  doubts  dissipated.  Ikshwaku,  Nabhaga, 
Rtshtha,  Narishyanta,  Ntbh^ga,  Prishadra  and  Dhrista 
were  bis  sons.  They  were  all  very  highly  powerful,  of 
Illustrious  renown,  were  well  read  in  scriptures  and  became 
the  rulers  of  Ihe  earth  (3—5).  With  a  view  to  have  a  more 


430 


MARKANDEYA  PU'RANAM'. 


accomplished  son,  that  -Manu,  the  foremost  of  successful  ment 
a.ofain  undertook  the  •  performance  of  a  sacrifice  in  honour 
of  Mitra  and  Varuna  (6).  0  grant  Muni,  on  account  of  the 
baf  conduct  of  HotH  in  that  sacrifice  Mami  got  a  highly  youth- 
ful daughter  by  name;  Ha  (7),  Thereupon  beholding1  that 
daughter  horn  Manu,  pleading  Mitra  and  VSruna,  said  (8)  ;—* » 
'"Expecting  that  a  most  accomplished  son  would  be  horn  to 
me  fjy  your  favour,  I  undertook  this  sacrifice— but  a  daughter 
is  born  (9).  If  you  are  pleased  with  me  and.  are  ready 
to  grant  a  boon  may  this  daughter,  by  your  favour,  become  ft 
highly  accomplished  son"  (ID).  The  having  said,  *so 

be  it1  that  daughter  113,  Immediately  became  a  known  by 
the' name  of  Sudyumna  (l  i).  Whita  going  about  a4ntr*tttiff  in 
the  forest  that  highly  intelligent  son  of  Mami,  by  the 

curse  of  the  Providence,  assumed  her  female  form  (12),  There 
she  gave  birth  to  a  son  by  name  Pururava  who  became  in 
Lord  Paramount  (13),  After  the  birth  of  the  son  he  performed 
a  great  horse-sacrifice,  Sudyumna  then  regained  bis  manhood 
and  became  the  king  (14),  Sudyumna,  in  hi*  manhood,  begat 
three  sons,  Utkala,  -Vinaya  and  CL-iya™ they  wrrt*  all  very 
powerful  and  energetic  and  were  Intentt  upon  performing 
sacrifices  "(15).  All  his  sons,  born  in  his  manhood,  had  their 
minds  devoted  to  virtue  and  governed  this  c%irfcfi  (if*).  Puru* 
:rava  was  born  in  his  womanhood.  lit!  did  not  a 

-portion   of*  the   earth    since   he  the  mm  of  Budha  (17). 

According  to  the  words  of  Vifthfctha,  a  best  of  cities,  Prati»h« 
th&na,  was  conferred  upon  him*  Ik  became  in 

highly  charming  city  (18). 


CHAPTER   CXl'L 


LARKANDEYA  said  ;~Manu's  son,  Prishadhra,  by  name, 
out  ^-hunting  into  the  forest.  Going  about  there  in 
that  lonely  wood  he  did  not  find  any  deer.  He  was  assailed 
by  the  rays  of  the  sun  and  was  possessed  by  hunger  and 
thirst  while  moving  about  hither  and  thither  (1—2).  There 
he  saw  a  highly  beautiful  sacrificial  cow  belonging  to  an 
A*nihotra  Brfthmana  (3),  Taking  it  for  a  Gavaya  he 
discharged  a  shaft  at  her.  Having  her  heart  pierced  by  the 
arrow  she  fell  down  on  earth  (4).  Beholding  the  sacrificial 
cow  ^  of  his  father  thus  fallen  the  Brahmachari  son  of  that 
Agnibotri,  ever  engaged  in  Tapas,  imprecated  a  curse  on  him 
(5)*  His  name  was  Babhraya  and  was  sent  by  his  father  to 
look  after  the  kine.  0  Muni,  he  was  by  nature  angry  and 
wrathfut.  So  he  was  worked  .  up  with  anger;  he  began  to 
perspire  and  her  eyes  were  agitated  (6).  Beholding-  the 
Muni's  son  angry  the  king  Prishadra  said  "Be  plea|ed  ;  why 
are  you  -being  possessed  by  anger  like  a  Sudra  (jrj?  Such 
an  anger  can  never  possess  a  Kshatrya  or  a  Vaisya  even, 
as  has  possessed  you  who  are.born  in  an  eminent  B.ahmana's 
family  (8),  '  .  '  •  , 

Being  thus  remonstrated  with  by  the  king  that  Rtshi's  son 
imprecated  a  curse  on  that  vicious-souled  one,  saying  "Be  a 
Sttdra  (9).  Since  thou  hast  killed  the  sacrificial  cow  of  my 
preceptor,  the  Vedas  shall  not  come  out  (of  thy  mouth) 
whith  thou  didst  learn  from  thy  preceptor  (ro)/'  Being  thus 
imprecated  and  possessed  by  anger  the  king  took  water  in  his 
hand  to  curse  him(ir).  That  foremost  of  the  twice-born 
became  angry  for  the  destruction  of  the  king.  But  approach- 
Ing  him  speedily  his  father  prevented  him  (12),  saying  "O 
child,  away  with  anger  which  is  the  great  enemy  of  advance- 


ment.  Forgiveness  only  encompasses  the  welUHetng  of  the 
twice-born  both  in.  tbia  world  and  the  next  (13)  Anger 
destroys  asceticism  and  Kmgivity.  An  angry  man  loses 
knowledge  and  riches  (14)*  The  angry  do  not  acquire  virtue 
nor  riches.  Persons,  who  have  thrir  minds  poHswwd  by 
anger,  do  not  attain  objects  leading  to  happiness.  Even  if 
knowing  it  full  well  the  king  has  killed  the  sacrificial  cow 
still,  (actuated  by)  good  sense  yon  should  show  forgiveness 
towards  him  (16).  And  if  unconsciously  he  has  killed  this 
cow  how  dots  he  then  deserve  an  imprecation  niitce  he  i*  not 
wickedly  bent  (17).  A  pernon,  who  his  own  gotd  and 

at  the  same  kills  others,  has  bin  good  suise  destroyed.  Such 
a  man  i*  an  object  of  commiseration  (18).  If  the  learned 
punish  an  innocent  man,  mr-thinks  lh«  illiterate  are?  swpe- 
rkir  to  such  learned  men  (19).  Therefore,  O  my  you 

should  not  have  cursed  the  king  to-day.  By  her  own  Karma 
this  cmv  has  met  with  a  painful  death  (20). 

Tlwan  saluting  th«*  Muni's  mn  with  hin  hewd  down  Prl- 
sh.itlra  said  ;—*v Ik  pleased,  I  have  unknowingly  killed  her 
(21).  O  Muni,  raking  hrr  for  a  Gavuva  I  have,  out  of  igiw>- 
ranrr,  kiljcd  your  sacrilitriai  cow  (22)* 

1  fiF  RISHI'S  SON  said  :— 0  king,  I  have  nev^r  «pok«n  an 
uiwuth  aince  my  birih.  0  grtsat  on*-,  to-day  my  nnj»rr  •imti 
never  bt?  otherwise  (23).  lli«^re|or«%  O  king,  I  Hhall  not  b« 
abb  to  undo  this  cur»<-.  But  I  rrfrnin  Imm  imprecating  the 
stcnnd  curse  whifh  I  was  about  to  <?u  (23^** 

On  bin  nnying  this  the  father  taking  ht*  son  with  him  re« 
piiirrd  to  his  own  hermitage.  FrtHhuclltrii  too  bcrcatnc  a  Suclrt 


CHAPTER   CXHI. 


'ML 


LARKANDEYA  said  :-Karusha  had  seven  sons  who  were 
all  called  Karushas ;  they  were  heroic  and  brave,  from  them 
sprang  seven  hundred  heroes  aad  thousands  of  others  (i) 
NSbhaga  was  Dishtbi's  son.  When  he  set  his  foot  on  his  first 
youth  he  saw  a  highly  beautiful  daughter  of  a  Vaisya  (a) 
As  soon  as  he  saw  her  his  mind  was  agitated  by  desire  The 
pnnce  then  began  to  sigh  (3).  He,  then  approaching  the 
father  of  the  girl,  prayed  for  her.  The  father  then,  with  folded 
hands,  sad  to  the  prince  whose  mind  was  possessed  by  desire 
and  whose  father  he  used  to  fear,  words,  bending  low  with 
humility  (4~5):-«You  are  kings,  we  are  your  servants  and 
ryots.  Why  do  you  wish  to  have  an  alliance  with  us"  (6)  ? 

THE  PRINCE  said:~The  equality  of  human  bodies  is 
rendered  by  desires, '  stupefaction  etc.  The  human  body  is 
united  with  them  in  time  (7).  They  also  lend  to  their  bene- 
faction. ,The  pious,  thoughithey  belong  to' different  castes, 
depend  on  each  other  (8),  By  the  influence  of  time  even  the 
unworthy  objects  become  worthy  and  worthy  objects  become 
unworthy— the  worthiness  is  thus  dependant  on  time  (9). 
The  body  is  nourished  by  desirable  edibles— thus  it  is  nourish- 
ed when  food  is  taken  in  proper  time  (10).  Thus  I  have 
come  to  like  your  girl.  Do  you  confer  her  on  me  or  else  my 
body  will  be  destroyed  (n). 

THE  VAISHYA  said  :— Both  of  us  are  equally  dependants  ; 
obtaining  the  permission  of  your  father  the  king,  do  you  take 
her  and  I  shall  give  her  away  (12). 

THE  PRINCE  said :— True,  at  all  times,  the  people   should 
obtain  the  permission  of  their  elders ;  but  in  such  unwor- 
thy actions  the  elders  should  not  be  consulted   (13).  -The 
talking  of  love  affairs  and  the  hearing  of  the  elders  are  oppoa- 
55 


434 


MARKANDBYA  PURANAM. 


ed  to  each  other ;  the  elders  should  be  consulted  by  men  in 
other  matters  (14). 

VAiSHYA  said : — Of  course,  this  will  be  a  conversation 
of  love  for  you  to  ask  your  father.  1  shall  ask  him,  this  b 
no  love  affair  to  me  (15). 

,    MARKANDEYA  said :— Having  been  thus  the 

prince  remained  silent  He  (the  Vaishyt)  then  communi*. 
cated  every  thing  duly  unto  the  prince's  father  (16).  There- 
upon having  sent  for  leading  twice-born  the  Richika* 
apd  ot}iers,  ^s  well  as  the  prioce  he  said  every  thing  of  what 
had  been  communicated  (by  the  Vaisya)  (17),  Thereupon 
communicating  all  he  said  **  1  have  in  tills  con- 
4ition,  tell  me,  O  ye  leading  twice-born 
l?e  done  in  this  (18)*" 

...  .THE  RISHI  **i(i  :— Q  prince,  if  yoti  *f> 

tflfikmgQt  for  this  Vaisya  girl  it  will  bo  is  morality ; 

but  jthte  must  be  observed  duly  (19).    You  first 

the  daughter  of  the  king  Murdhibhishikta  and  then  you 
must  raarry  her  (20).  If  you  enjoy  her  in  this  way  there 
willi be.  no  sin,  but  if  you  carry  her  away  stealthily  you 
will  be  degraded  from  your  most  eminent  (21), 

-.    MAKKANDKYA  said:—! laving  been   tint*  ami 

disregarding  the  words  of  those  high-soutttl  one*,  corning  out 
therefrom,  taking  her  away  and  uplifting  hi*  ht 

said:—  (tl   have  taken    the  girt    under  tlit 

lUkshasa  form,  of  marriage;  whoever  ha*  the  lit  htm 

come    and  her   (33)."    Thereupon  fti§ 

daughter  thus  carried  away,   the  0  oney 

speedily  with  bis  4I          m^f 

(24)*     .Thereupon  being  worked   up   with  the  ling 

ordered  his  huge  army  faying,  "kill,   kill 

(25);*    Than  the  to  fight  with 

ttit  By  him  too,  who  won  tn  In  the  tint  of 

WW*,  mmj  of  th^m  were  killed  (aC>)s  Hearing  of  the  des- 
truction of  the  army  by  the  prince,  the  king,  by 


FlTEANAM. 


435 


his  own  soldiers,  himself  went  out  to  fight  with  Mnpr 
Then  there  arose  a  great  encounter  between  the  king 
his  own  son.  The  father  was  excelled  by  the  prince  in  the 
use  of  arms  (28).  Thereupon  all  on  a  sudden  coming  from 
the  sky  the  ascetic  Paribrata  said  to  the  king  •«  Desist  from 
the  fight  (29).  0  great  one,  your  son,  high-soulpd  as 
you  are,  has  lost  his  caste.  0  king,  it  is  not  proper  for  you 
to  fight  with  a  Vaisya  (30).  A  Brahmana  does  not  lose  his 
caste,  if  after  marrying  first  in  the  house  of  Brahmana,  he  . 
takes  wives  from  other  castes  (31).  Similarly  O  king,  ^ 
Kahatriya  does  not  lose  his  caste,  if  after  first  taking  the 
hand  of  a  Kshatriya  girl  he  marries  other  caste  girls  (32). 
So  a  Vaisya  is  not  excluded  from  his  caste  if  he  marries 
a  Sudra  girl  after  first  taking  a  Vaisya  wife.  This  is  the 
due  order  (33).  0  king,  the  Brahmanas,  Kshatriyas,  and, 
Vaisyas  lose  their  caste  if  they  marry  the  girls  o£  other  castes, 
before  taking  wives  from  their  respective  orders  (34).  If 
persons,  before  taking  wives  from  their  own  castes,  marry 
in  inferior  races,  they  cannot  enjoy  their  objects  there  (35); 
This  your  sinful  son  has  become  a  Vaisya.  But  you  art  a 
Kfthatriya.  ,  He  has  no  right  to  fight  with  you.  0  king, ,_  we 
do  not  know  the  cause  which  may  sanction  such  a,n  encounter:; 
therefore  desist  from-  fight"  (36). 


CHAPTER   CXIV. 


M.ARKANDBYA  said :—  Thereupon  the  king  desisted  from 

fighting  with  llis  own  son*  His  soa  to°  esP°used  the  'daughter- 

of  the  Vaisya  (i).    Thereupon  attaining 'Vaisyahood  and  ap-, 
proacUing  the  king,   he  said  <(0king,  order  me}  what  am* 


436  MARKANDEYA  PURANAM.  * 

I  to  do/1  (2).  The  king  said  : — The  ascetics  Babhravya  and 
others  are  engaged  in  looking  after  the  morals  ;  let  them 
say  what  you  should  do  and  act  accordingly  (3),'*  There-* 
upon  the  ascetics  and  courtiers  all  said,  "  His  duty  Is  to 
look  after  cattle,  agriculture  and  trade"  (4)*  The  prince  had 
deviated  from  his  own  order  and  so  he  acted  according  to 
what  had  been  suggested  by  the  pious  9«iges  (5)*  lie  begat 
a  son,  known  by.  the  name  of  Fthnnandana.  Ills  mother  said 
to  him  "go,  O  my  child,  and  b«  a  protector  of  the  world11 
(l6)«  Having  been  thus  ordered  by  his  mother  nnd  sainted 
her  he  approached  the  royal  sriint  Neepa  who  was  living  on 
the  Himalaya  mountain  (7).  Approaching  him  and  saluting 
his  feet  duly,  Bhanandana  said  to  that  royal  saint  (8)*  **0 
reverend  sir,  my  mother  ha*  ordered  me  to  be  a  protector 
of  the  earth*  So  I  must  protect  the  earth  ;  but  how  can  I 
obtain  her  permission  ?  (Q).  I  can  rule  over  the  subjects  if 
she  apjtees.  But  my  earth  hat  invaded  by  my  power- 

ful kinsmen  (to).  I  am  thy  servant.  Do  thou  so  ordrr,  O 
lord,  that  I  may,  by  thy  favour,,  obtain  the  earth  ;  1  shall  carry 
out  thy  order"  (n)» 

MARKANDEYA  said :— 'Thereupon,  O  Brahman,  the  royal 
saink  Neepa  conferred  upon  the  high-souled  Bhanandana  all 
•the-  arms  (12}*  Having  obtained  the  of 

being  ordered  by  thai  Iwjh-s0i.il eel         he  went  to  his 
Vftturtt  and  others  (13)*    He  then  the  half  of  hi* 

ancestral  kingdom*    They          IC  you  are  a          of  a  Vai*ya» 
how  can  you   enjoy  the  earth?  (i4),fl    Then 
began  to  fight  with  and  born   In  hi* 

family  who  in  to  a  downpour  of 

(15)*    Having  wounded  all  with  and 

wnquifthed  them  all  in  fair  that 

virtue,  took  the  earth  from  (id).    Having  all 

'bis  he  car  tit  and 

hit  but  he  did  not  it    He  .          to  fall 

IE  the  of  his  -wife'  (17), 


HARKANDEYA  PURANAM. 


437 


NABHAGA  said  : — 0  Bhanandana,  this  kingdom  was  creat- 
ed by  your  fore-fathers.  This  belongs  to  you.  I  did  not  .make 
this  kingdom.  This  was  not  owing  to  my  inability  (18),  I 
have  attained  to  Vaisyahood  and  did  not  carry  out  the  order 
of  my  father.  Having  displeased  my  father  I  married  the 
daughter  of  a  Vaisya  (19).  A  king  is  not  entitled  to  the 
enjoyment  of  sacred  regions  till  the  time  of  dissolution  (20). 
And  then  again  disregarding  the  order  of  my  father  if  I 
govern  the  earth  I  shall  not  attain  emancipation  even  in  a 
hundred  Kalpas  (21).  I  am  a  respectable  person  $  it  does  not 
behove  me  to  enjoy  a  kingdom  earned  by  your  arms;  (then 
again)  I  am  weak  (22).  Therefore  do  you  yourself  govern 
the  kingdom  or  give  it  over  to  your  kinsmen.  I  am  your 
father;  it  is  not  so  much  becomng  for  you  to  govern  the  earth 
as  it  is  for  you  to  carry  out  my  order  (23). 

MARKANDEYA  said: — Thereupon  his  graceful  wife  Supra- 
bhS,  laughing  said  to  her  husband  : — "0  king,  accept  this  pros- 
perous kingdom  (25).  You  are  not  a  Vaiysa  nor  am  I  born  in 
•a  .Vaisya  family,  0  king.  You  are  a  Kshatriya  and  I  am  also 
born  In  a  Kshatriya  race  (25),  In  the  days  of  yore  there 
flourished,  a  king  by  name  Sudeva.  Dumr&sbya's  son  Nala 
his  friend  (26).  In  the  month  of  Madhu,  O  king,  he, 
along  with  his  friend  and  wives,  went  to  a  forest  of  mangoes 
on  a  pleasure  trip  (27).  There  accompanied  by  his  friend 
and  wives. he  enjoyed  diverse  drinks  and  edibles  (28).  There- 
upon on  the  bank  of  the  tank  he  saw  the  highly  beautiful 
royal  wife  of  Pramati,  the  son  of  Chyavana  (29).  His  vicious- 
iftt  tided  friend  Nala,  under  the  influence  of  drink,  caught  hold 
of  her,  who  was  crying  out  'Save  me,  save  me'  in  the  very 
presence  of  the  king  (30).  Hearing  her  cries  her  husband 
Pramati  came  there  speedily  saying  "What  is  this'1  (31)? 
There  he  saw  the  king  Sudeva  and  his*  wife  in  the  grasp  ot 
the  vicious-minded  Nala  (32).  Thereat  Pramati  said  to 
Stutava ; — "Desist  him,  Thou  art  the  governor  and  king.  O 
king,  (in  your  presence)  this  Nala  has  committed  such  A 


438 


MARKAHDEVA 


.  violence  (33)*11  Hearing  his  distressful  words  and  on  account 
of  his  great  love  for  Nala,  Sudeva  said  to  him :— *nl  am  a 
Vaisya:  seek  refuge  with  a  Kshatriya  for  her  safety  (34)." 

•  Thereupon  when  the  king  said  that  he  was  a  Vaisya,  Pramatt, 

worked  up  with  anger  and  as  if  burttlng  all  with  his  energy, 
said  to  him  (35) :— "True  it  is,  that  you  are  a  Vaisya,  He, 
who  saves  one  from  injury!  is  a  Kshatriya.  They  take  tip 

.their  arms  lest  any  one  out  a  doleful  cry.  You  are  not  a 
Kshatriya  but  the  wretch  of  a  Kshatriya"  (36)* 


CHAPTER   CXV. 


LARKANDEYA  said ; — 0  twice-born  one,  thereupon  hav» 

ing  imprecated  that  curse  on  him  and  as  if  burning  the 

three  worlds  In  anger,   Pramati,   of   Blmgttf§  to 

Nala  (x)  :•— "Since  you,   In   my  own  hermitage! 
violence  to  my  wife  tinder  the  influence  of  den'tre,  you   will  bt 
consumed  at  once*'  (a).    As  soon  as 
•he  was  immediately  to  by   the  fire 

from  his  own  body  (3).     Beholding  his 
-divested  of  haughtiness  and  htm         '.—"Forgive me, 

forgive  roe  (4),    0  revernd  Sir,  I         tmclrr  tint  iitfluonce  of 
Ttqutor.    Therefore   forgive  me,  lie  and  withdraw 

curse" i(5).    Having          thun  pleased  by  him  and  on 
being  consumed,   Ptamati,  of   llltrigtief»  t 

4ritd  heart  (6).    l|frh«  wcmli,  thai          been  givi»n  w*nt  to  by 
me,'  thai!  never  he  falsified.    Stitl  being  propitiated  with  you 
t'wlll          you           excellent  favour  (?),    You  will  be 
in  the          of  thf  Vaisya»i   lltcre  Is  no 


KJt AMAM. 


439 


But  Immediately,  in  this  very  birth  you  will^be  a  Kshatriya  (8).  • 
Whdn  a  Kshatriya  will  take  away  your  daughter  by  forc&  you 
will  become  a  Kshatriya"  (9).  In  this  way,  O  king,  my" 
father  Sudeva  became  a  Vaisya.  What  I  am,  O  great  one, 
hear  all  in  detail  (10).  There  was  a  royal  saint  by  name, 
Suratha  in  the  mount  Gandhamadana.  Repairing  to  the 
forest,  abstaining  from  food  and  forsaking  all  attachment  he 
became  an  ascetic  (n).  Thereupon  as  soon  as  he  saw  there 
a  SftrikS,  dropped  from  the  beaks  of  a  Swena  his  mind  was 
possessed  by  mercy  ;  and  immediately  stupefaction  came  over 
him  (12).  When  he  came  to  his  senses  I  sprang  from  his 
body*  Beholding  me  he  took  me  up  with  an  affectionate  heart 
(13).  The  lord  said,  "Since  this  daughter  is  born  when  my 
mind  is  possessed  by  mercy  she  will  be  called  KripHlvati  (14)." 
Then  I  daily  drew  up  in  his  hermitage  and  began  to  wander 
about  [in  the  forest  with  my  mates  of  equal  age  (15). 
Agastya's  brother  was  equally  well-known  like  his  brother. 
When  he  came  to  the  forest  for  gathering  the  produces  -there- 
of his  anger  was  excited  by  •  my  female  companions  and  her 
imprecated  a  curse  (16).  /Since  you  have  called  me  a  Vaishya, 
you  will  be  born  as  the  daughter  of  a  Vaishya.  I  give  you 
thiscttrse.'  After  he  had  said' this  I  said  (t  7),  "Q  foremost 
of  the  twice-born,  I  have  committed  no  offence  by  thee,  why 
dost  fchou  curse  me  for  another's  offence"  (18)? 

THE  ASCETIC  said  r — Even  a  good  man  becomes  wicked 
when  he  associates  fwith  them.  Even  good*  things,  made  of 
milk,  are  spoiled  with  a  single  drop  of  wine  (19}.  Still  as  yoii 
innocent  and  have  pleased  me  with  salutation,  hear,  Q 
girl,  what  favour  I  shall]  extend  to  you  (20),  "When  after* 
being  born  in  the  race  of  a  Vaisya  you  will  despatch  your 
«6n  for  governing  the  kingdom,  you  will  cotae  to  recollect' 
your  pristine  birth  (21).  Then  again  attaining  t6  Kshatriya*1 
hood  along  with  your  husband  you  will  enjoy  many  heavenly 
objects.  Go,  you  have  no  fear  (22).  0  king,  I  was  thus* 
formerly  cursed  by  that  great  saint.  My  father-was  also  thus 


440 


MARKANDEVA  PURANAM* 


crused  by  Pramatf   (23).    Therefore,   O   king,  you  are  not  a 

Vaisya  nor  is'my  father.    So  neither  yourself  nor  I   am  fallen, 
Why  will  you  be  then  fallen  (in  my  company)  (24)  ? 


CHAPTER     CXVI, 


LARKANDEVA  said :~ Hearing  the  words  of  hit  wife 
and  son  that  pious  king  again  to  them.  (i).  "I  never 
accept  the  kingdom  that  I  relinquished  at  the  of  my 

father*    What  is  the  use  of  speaking  in         ?    Why  do  you 
attract  my  mind  (a).    I  have  taken  to  this  .Vai*ya  of 

life.    I  shall  pay  you  the  revenue*    Do  you  enjoy  th$§  king- 
dom as  you  like  or  give  it  up"  (3). 

Having  been   thus  addressed  by  his  father  the   prince 
Bhanandana  took  a  wife  and  began  to  govern   the   kingdom 
piously  (4).    0  twice-born  one,  the  wheel  (of  hi*  car) 
5 unobstructed  all  over  the  earth.    No  one  had  his   mind  In 
•vice  and  all  the  kings  his  tributaries  (5)*     He  duly 

celebrated   Fa/mas  and  properly  ruled  the  earth*     He 
became  the  ruler  of  the  earth  and  his  administration  nxtend- 
eel  all  over  (6),    To  him  was  born  a  son  by  Vatuftprt, 

who>  high  sowled  (as  he  was),  by  hit  accomplishment*, 

even  his  sire  (7).    Viduratha'*  his 

wife.    She  was  equally  and  Kuj- 

rimbha,  the  king  of  demon*  and  the  of  luclra,  the 

$f  god*,  he  obtained  her  by  his  own  (8), 

,  ,;KROUSHTH!IC  said  :~fl  0  tfirf  do  you 

to  me  how  and  got  her 


MARKANOBYA  said:-— There  w,as  an  Mlustrious  kitig  on 
earth  by  nam^e  Viduratha.  He  had  two  sm>s,  Suniti  .and 
Sumati  (to).  Once  on  a  time,  going  out  to  the  forest  a-hunfc- 
ing  he  saw  a  huge,  widening  pit  like  the  mouth  of  the  earth 

(n).  Seeing  it  he  thought  ' What  is. this  dreadful  thing? 
Methiaks  this  is  the  door  to  Patala,  This^  is,  not  of  the 
etrth1'  (12).  While  thus  thinking  he  saw  in  that  lonely  forest 
a  Br&hman a  ascetic  by  name  Savrata  (13).  The  king  then 
wonderingly  asked  him  : — "What  it  this.  The  very  bottom  of 
the  earth  is  being  seen  through  this  deep  pit  (14,)" 

THE  RlSHl  said: — 0  king,  methinks,  you  do  not  know 
tfeb;  there  should  be  nothing  on  earth  which  a  king  should 
not  know  (15).  There  lives  a  highly  powerful  and  fierce 
Dftnava  in  Ras&tala.  He  makes  the  earth  yawn  and  there- 
fore he?  u  called  Kujritnbha  (16).  Whatever  wonder  is  there 
on  earth  or  in  heaven  that  is  his  work.  How  is  it  that  you 
do  not  know  him  (17).  That  vicious-minded  one  stole  away 
the  mace  Suaanda  which  was-  formerly  made  by  the  celes- 
tial Architect.  He  kills  his  enemies  io  battle  with  it 
Living  in  Pfttala  he  rivfs-  the  earth  with  it  and  acc 

a  door  for  all  the  Asuras  (19)*  Now  he  has 
lite  earth  with  that  mace  Suaanda.-  How?  will  you  enjoy 
this  earth  without  having  killed  him  ?  (20).  This  dreadful 
and  powerful  (demon)  spoils  sacrifices,  distresses  the  go<Js 
welcomes  the  demons.  He  has  this  mace  for  his  weapon 
»  If  you  can  slay  that  enemy  living  at  the  £u-rthepest  end 
of  Pitt  la  then  wilt  you  be  the  lord  ftf  the  entire  eart;h  and 
thf  god  (22).  The  mace  of. that  powerful  one  is 

upok«n  of  by   people   as  Sounanda  ;  O  king,  intelligent  men 
call  il  Balivala  (13.)    0  king,  when  touched  by  a  female  'that 
grows   powerless.     On   the  second  day  it  again,  grows 
powerful  (24.)    The  vicious  one  does    not  kno,w  the  prowess 
of  his  mace  and  the  fact  that  it  becomes   powerless  as  soon 
ms  it  is  touched  by  a   female  (25).    O  king,  I   have   thus  de»- 
feo  you  the   power   of  bis   mace  (26).     Do   you  now 
56 


442 


MARKANDEYA   PURANAM. 


act  accordingly.  O  king,  he  has  made  this  hole  near  your 
city.  How  are  you  then  at  rest?  (27)"  Having  said  this  he 
went  away.  The  king  too,  repairing  to  his  city,  began  to 
consult  there  with  his  experienced  counsellors  (28).  He  duly 
described,  to  his  ministers  as  he  had  heard,  the  power  of  the 
mace  and  how  it  is  destroyed  (29).  Living  by  his  side  his 
daughter  Mudavati  heard  all  the  counsels  of  the  king  with  his 
ministers  (30).  Thereupon  after  the  expiration  of  a  few  days 
the  youthful  Mudavati,  accompanied  by  her  friends,  went  to  a 
garden.  Thence  Kujrimbha  slole  her  away  (31).  Hearing 
that  andfchaving  his  eyes  agitated  by  anger  the  king  said 
to  his  two  sons  who  were  acquainted  with  that  forest  -  V'Go 
ye  speedily  (32).  There  is  a  hole  on  the  bank  of  the  river 
Nirvindya.  Entering  through  that  to  Rasatala  kill  there 
the  wicked  one  who  has  taken  away  Mudavati  (33). 

MARKANDEYA  SAID  :— Thereupon  those  two  sons  reached 
that  hole  and  following  his  foot  steps  (they  went  to  Rasatala); 
and  accompanied  by  their  army,  they  in  anger,  began  to  fight 
with   Kujrimbha    (34).  .  They  set   up  a   highly    dreadful    en- 
counter with  (the  dischaige  of  a)  number  of   Parighas,  Nish- 
tringsas,      darts,     Saktis,     Parashwadhas     and    shafts    (35). 
Thereupon  having  slain  in  battle  their  innumerable  army  that 
Daitya,  powerful    of  illusion,    enchained   those    two   princes 
(36).     0  foremost  of  Munis,  hearing  of  his    sons  being  fetter- 
ed and  worked  up  with   great  agony   the  king  said  to  all  his 
soldiers  (37).     -I   shall  confer  upon   him,  this    my   daughter 
of  expansive  eyes  who,   after   having   slain  the   demon^will 
release  my  two  sons  (38).    0  Muni,  giving  up  all  hopes  of  the 
release  of  his  son  and  daughter  the  king  made  this  proclama- 
tion   in  hrsown   city    (39).  •  Thereupon   Bhanandana's    son 
Vatsapn  heard  of  this   proclamation.     He  was  an   expert  in 
the  use  of  weapons  and  was  gifted  with  heroism  (40)      Then 
appmchiog   that  best  friend  of  his  father's,  the   foremost  of 
»«»««*    ^luting  Mm  with  all  humility   he  >said   (4r).^ 
Bease  command  me  immediately;   slaying  that   demon 'by 


MAftfCANDBYA  PURANAM, 


443 


my  own   energy   I   shall   release   now  both  your  son    and 
daughter  (42).' J 

MAREANDEYA  SAID:- 


-Having  embraced  in  joy,  the 


son 


of  his  most  beloved  friend,  the  king  said,  "Go  my  child  and 
achieve  your  object  (43).  You  will  really  do  the  work  of  a 
friend's  son  if  you  encompass  this.  Do  this  immediately,  my 
child,  if  you  are  worked  up  with  energy"  (44), 

Thereupon  taking  up  his  dagger  and  bow  and   putting  on 
finger  protectors  that  heroe  speedily  went  to  the  nether  region 
through  that  hole  (45).     Tnere  that   prince   set  up   a  terrible 
twang  with  which  the  whole  of  the    nether  region   was   filled 
yp  (46).    Thereupon  hearing  that  twang  of  the  bow,  Kujrim- 
bha,  the   king  of  D^navas,   encircled  by  his  own  army,  came 
there  in  great  anger  (47),     These  arose  an  encounter  between 
demon  and  the  prince  who  had    not   the   same   strength   and 
army  as  he   had  (48).     Having  fought  with  him  for  three  days 
the  Dinava,  his  mind  filled  with  anger,  ran   forward  to  bring 
tb*   mace   (49).    0  great  one,  that  mace,  made  by  the  celes- 
tial Architect  was  in  the  inner  apparent -and   was  adared 
them  with  incense!  garland  and  scents  (50).     Mudavati  knew 
the  prowess  of  that  mace.    Therefore  bending  low  her  neck 
she  touched  the  mace  (51).   Then  the  great  demon  again  took 
up  the  mace,  and  with  a  view  to  adore   it  touched  it  again 
and  again   (52).    Then   that   lord   of  Asuras  went  there  and 
began  to  fight  with  the  mace,  but  the  strokes  thereof  became 
fruitless  on   the  enemies  (53).      0    Muni,   after   his    mace 
Souaanda  had  lost  all  its  power  that  demon  fought  with  his 
enemy  in  battle  with  various  other  weapons  (54).   That  Asura 
could  not  equal   the  prince  in  weapons.    The  mace  was  his 
•trength~~but  it  was  made  useless  by  the  force  of  intellect  (55). 
Thereupon  discomfitting  all.  the   weapons   of  the  demon 
the  prince   immediately   brought  him  down  from  the  chariot 
Thea  taking  up  daggers  and  leathern  fences  he  ran   forward 
(56)*    When   displaying  greatly  his  prowess  Kujrimbha,  the 
enemy  of  Indra,  came  there  in  great   anger  and  with  fury; 


the   prince,   with   his   fiery   weapon,  -effulgent  like  the  fire  of 
dessolution',  killed  him  (57).    Having  hi*  heart  by  the 

fiery  weapon,  that  enemy  of  god*  gave  up  hfo  Then 

there   arose   a  great   festivity   of   the  in 

Rasatala  (58).    Thereupon  flowers  upon   the 

'prince,  the  Gandharvas  and  the  cetefttml  instrument* 

were  sounded  (59).     Having  slain  him  lite  prtin<«  too 
the' two -sons  of  the  king  and  his  of 

make'  (60). 

After  the  death   of  Kujrinihha,  the  of  the 

Anarua,  designated 'Sesha,  took  tip  lliiit  (6t).  O  ascetic, 

that  king    of    serpents,    Seiba,   wan  pteatifcl    with 

•Mud&ftti  (62).    That  'highly  beautiful  knew   of  the 

power  of  the'tou'ch  df  a-woman'a  hand  ami  no  ihe  repeatedly 
touched  the-mace  Sounanda  (63).    'O  cine*,  there* 

•tote  Mufti vati-'Was- named  Sunandl  by  the  -'king  of 
In  'grtsit  ;dfelight.    This  was  bn  'account  of  lh«   virtue  of 
Sodrianda  (64).    He  then   speedily  brought  her  along  with 
'her 'two -brothers  before  the  king  and  saluting  him  said  :— (65), 
"'O   father,  by  your   command,    I    have   brought  your 
and  daughter'*;  command    rue    what    mure   shall  I  havcvto  c!t» 
"now '(66).     Thereupon   the    heart  of  the  king  wan  ftllfil  with 
delight.    He  then   exclaimed   In   sweet   word*,  "well-done, 
jmy  boy  (67),     By   three-fold  I   have 

a 'courtier  of  the  gods;  you  have  become  my  non-tn-law,  thd~ 
enemy  has  been  killed  and  itiy  children  Imvr  rrliirtini  tin* 
'scathed.    I   command,  to-d;iy   h  nn  ^u^pk'ioun  day,  tio  you 
'accept  the  hand  of  my  daughter   Mtuiftvnti*    fnir  nl  nil 
'i&hd'ever  delightful,  O  prince  and  my  won!*  trim"  (68— 

'70).    The  prince  said  :— u  0  f»tther»  Si  is  my  duty         I 
•carry  out  your  ord«r.     But  you  know   whether  we  tny 

this  (71)."     Thereupon  thw  king  o$lc*brnt«» il  the 
his  daughter  MutHlvati,  with   Bhan&nt!.*iitaftH  «0n  (/a), 
i  'was  m  \\m  youth  ;  he*  njttsiit  hii  tli*iighteflly 

in  their  company  in  pleaitiit  wntttry  and  0n  the  of 


MAKKANDEYA 


44$ 


the  palaces  .(73).  In  time,  his  father  Bhanandaua  feeoatie  mid, 
and  repaird  to  woods.  Vatsapri  became  the  king  (74),  jEfe 
always,  performed.  Yajnas  and  governed  ,his  subjects  righte- 
ously. That  high-souled  one  being  engaged  in  ruling  over, 
his  subjects  like  their  father  his  prosperity  began  to  uU 
crease.  In  his  time  there  was  no  misalliance  arid  no  fear. 
of  the  people  from  wild  animals,  robbers  and  wicked  people ;, 
that  king  governing  ohe  earth  there  was  no  impediment  what- 
soever (75—76). 


CHAPTER     CXVII. 


LAKAttD&YA  said:~He:begatt  on  SunandSl  twelve  som, 
They  were  'Pratigahu,  Pravira,  Shoora,  Suchakra,  Vikrama, 
Krami^Vftfa,  Vataka,  'Chanda,  Prachanda,  Suvikranta  -and 
Swarupa.  They  were  "all  great  and  ever  victorious  in  battle 
(1—2).  The  eldest  of  them,  the  highly  powerful  Pra'dgshu, 
became  the  king*  The  other  ''brothers  were  'submissive  to 
him  like  servants  (3),  His  sacrifices,  in  which  various 
articles1  were  given  over  by  the  twice-born  and  other  inferidr 
made  good  the  name  of  Vasuridhara  (4).  He  used 
to  gbvetn  his  subjects  well  like  his  own  begotten  sons. 
With  his  wealth,  that  was  in  his  treasury,  thousands  bf  saCri- 
-were  celebrated.  There  was  no  number  of '  them— 
(even  it  could  not  be  numbered)  by  Ajuta,  Koti,  Padma, 
etc.,  (5—6).  'His  son  was  PrajS-tiin  Whose  sacrifice  p^rtak- 
inf  of  the  offering,  even  the  porformer  of  hundred  sacrifices, 
with  other  celestials,  attained  to  great  delight  (7). 
That  -foremost  of  the  powerful  killed  ninety-nine  "higfhly. 


,  ft0*? 


I  ,  ^  ?«r  < 
' 


MARKANDEYA    PURANAM. 

powerful  and  leading  Danavas  and  their  king  Jambha,  as 
well  as  other  highly  powerful  enemies  of  the  immortals  (8). 
€)  Muni,  Prajati  had  five  sons  headed  by  Khanitra.  Amongst, 
them  Khanitra,  well-known  by  his  own  prowess,  became  the 
king  (9)-  He  was  of  quiet  nature,  truthful,  heroic  and  ever 
engaged  in  the  well-being  of  creatures.  He  was  ever  ob- 
servant of  the  duties  of  his  own  order,  used  always  to  attend 
upon  the  aged  and  was  well  read  in  various  scriptures  (10). 
He  was  a  good  speaker,  humble,  an  expert  in  fighting  -and 
freed  from  haughtiness.  He  was  beloved  of  all  and  used 
to  say,  day  and  night  (11).  "Let  all  creatures  be  happy 
always  and  find  delight  even  in  a  solitary  forest.  May  they 
all  live  happily  and  be  freed  from  fear  (12).  May  they  not 
suffer  from  diseases  and  mental  affliction.  May  all  people 
cherish  friendship  towards  each  other  (13).  May  good  be- 
tide the  twice-born  a$d  may  they  love  each  other.  May  all 
other  Varnas  grow  prosperous  and  may  all  attain  their  ends 
(14).  O  ye  people,  may  you  all  wish  well  of  creatures  as 
you  do  seek  that  of  yourselves  and  your  sons  (15).  Such  a 
good  feeling  should  be  cherished  towards  all.  If  no  one 
offends  the  other  there  will  be  a  great  good  (unto  all)  (16.) 
Forsooth  does  a  man  reap  the  friut  of  an  evil  committed  by 
feim  foolishly  towards  another.  For  the  fruit  precedes  the 
doer  (17).  O  ye  people,  considering  this,  do  ye  cherish  good 
feeling  towards  all  Do  not  commit  the  worldly  sins  ai*d 
then  you  will  attain  good  regions  (i»).  Good  will  betide 
him  always  on  earth  who  will  love  me  to-day  ;  may  he  evtm 
meet  with  auspiclousness  after  auspiciousness  who  will  injure 


Such  was  Khanitra,  the  son  of  that  king.     He  was  giftei 
all  accomplishments  and  the  goddess  of  riches  embraced 
(20).     Having  placed  with  delight  his  brothers  in  .various 
be  ilmself  ruled  this  earth  abounding  in  oceans  (21): 
He  placed  Shanri  in  the  western  portion,  Udavasu   in  the 
•••rt"*-     Stmaya   in   the  eastern    and   Maharatha   in   the 


MARKANDEVA  PUR  ANA  M. 


447 


northern  (23).  He  and  they  were  of  separate  gotras  and  had 
ieparate  priests  and  ascetics.  And  their  ministers  were  also 
heriditary  (23),  Suhotra,  of  Atri's  race,  was  the  priest  of 
Shouri  j  the  priest  of  UdSvasu,  KushSvarta  was  born  in  the  \ 
race  of  Goutama  (24).  Prarnati,  born  in  the  race  of  Kashyapa* 
W*s  Stihaya's  priest.  And  Vashishtha  was  the  priest  of  the 
king  Mahlrath  (25).  Those  kings  respectively  ruled 
over  their  own  kingdoms.  Khanitra  was  the  king  of  the 
whole  earth  and  their  emperor  (26).  That  king  Khanitra 
always  sought  the  well-being  of  his  brothers  as  well  as  that  of 
bis  subjects  tike  unto  that  of  his  own  sons  (27). 

Once   on   a  time,   Shouri's   minister  Vishwavedin  said  to 
Mm,  "0  king,  I  have  something  to  speak   to  you   in   private 
(28):     He  alone  is  the  king  to  whom  belongs  this  entire  earth 
and  to  whom  all  these  kings  are  dependants.     He  is  succeed- 
ed in   order   by   his  son  and  grandson  (29;.     As  his  brothers 
are  entitled  to  small  properties   before  so  their   sons   inherit 
smaller   states  than   theirs,   and  their  grandsons  still  smaller 
(30)*     Thus    getting    in    time    poorer    from    generation   td 
generation,  hit    descendants,  0  king,   become    cultivators 
(in  the  long  run)   (31).      A  brother    does    not    save  his 
brother  out  of  affection*     So,  0  king,  the  relation,  between 
their  sons,  becomes  more  estranged  (32).    O  king,   their  sons 
become  more  and  more  distant  Why  therefore  will  his  son  love 
(the  son  of  his  brother)  (33)  ?    And  if  again  a  king   is  pleased 
some  how  or  other,  what  is  the  use  of  his  appointing  ministers 
(34)?    If  you   consult   with   me  you   will  be  able  to  enjoy 
the  whole  kingdom*     If  you  are  contented  with  it  why  do  you 
keep  (uselessly)  a  small  kingdom    (35)  ?    A  kingdom,   which, 
does  so  many  things,   requires  both  an  actor  and  an  agent. 
To  wifh  for  a  kingdom  is  your  work.    You  are  a  doer  and  we 
are  your  agents.    Therefore  govern  your  ancestral  kingdom 
through  our  instrumentality.    This  will  give  you  and  not  us 
fruits  in  the  next  world'1  (36—37). 

THE  KING  said  ;— Our  eldest  brother  hais  become  the 


;  ;  448  MARKANDEYA 

I 

jj;'  .  emperon     Since  we  are  his  younger  brothers    he   has 

!;  ruling   over  the   entire   earth   and    we  are  ruling  over  s***^-*  * 

territories  (38).     0  highly  intelligent  one,  we  are  five 
1  *  and  the  earth  is  one;  for  this    reason    we    have    been 

i''  ovtr  separate  portions.     How  can  we  all  rule  over  th 

f;  earth  (39)  f 

!;  VISHWADEVL  said  :— True  it  is,  O    kiqg  ;    if   the    earfeli 

-one,   why   dost   thou   not,  being   the   eldest,  take  it  and 
over  it  (40)?     Be  thou  the  head  of  all    the  brothers   and 
emperor   of  the   earth.     As   f   am   trying   for   thee   so 
ministers  are  also  working  for  them  (41). 

THE  KING  said  : — Our  elderst  brother  is  a   king  and   to  vest 
,s(  us  alllike  his  s-ons.     How  can  I  covet  his  kingdom  then 

•;i  VlSHWADEvI  said:— Becoming  their   eldest   and 

j  the  kingdom  you  may  also   please    them,  O    king. 

men   seeking  kingdom   there  is    none  who  is  the  eldest  ' 
^  none  who  is  the  youngest  (43). 

i|  MAKKANDEYA   said:— The   king  having  agreed  to  this 

I     ,  minister  Vishwadevi  brought  all  the  brothers  to  his    side 

!|  He  then  engaged  their  priests  in  the  work  of  their  own 

diction  and  the  destruction  of  Khanitra  (45).  He  sowed1 
elision  amongst  his  followers  by  the  various  means  of 
ciliati on,  charity  and  others.  J  And  he  set  forth 
exertions  for  continuing  his  own  power  (46).  The  fotlir 
priests,  having  carried  on  dreadful  Riagicial  operations  clsty 
and  night,  produced  four  Krity as  (female  deities)  (47). 
were  greatly  fierce,  "of  dreadful"  faces  arid  of  mighty  terir 
looks.  They  h?jd  uplifted  huge  'darts  in  their  hands  and 
highly  dreadful  to  look  at  (48).  They  then  canie  where 
king  Khanitra  was.  He  was  not  polluted  by  any  sin  and  so 
they  were  obstructed  by  the  collection  of  his  virtue(4g). 
female  deities  then  simultaneously  fell  upon  the  priests  of 
teiigs  and  Vishwadevi  (^o).  Thereupon  the. female  deit^, 
nameNihanti,  completely  consumed  the  wicked  minister  of 
,  VishwadeTi,  tog^feer  with  :the  priests  ($1$ 


CHAPTER    C  XVII  I. 


URKANDEYA  said  :— They  all  used. to  live  in  separate 
cities  ;  so  when  they  were  all  killed  at  once  all  the  worlds  were 
filled  with  great  surprise  (().  Thereupon  the  great  king 
Khanitra  too  heard  of  the  destruction  of  the  priests  ,©f  his 
brothers  as  weJl  as  that  of  his  minister  Vishwadeyi,  ,0 
foremost  of  Munis,  he  was  filled  with  great  surprise  .think- 
ing "what  is  this?"  for  he  .did  not  know  Ahe  cause  (2-^-3) 
Thereupon  when  Vashishtha  came  to  his  house  the  king 
asked  him  why  the  minister  and  the  priests  of  his. brother 
had  met  with  death  (4).  Accosted  by  him  the  great  ascetic 
told  him  all  fully~<--what  was  spoken  to  him  by  his  minister:, 
what  he  did  say ;  how  he  (the  minister)  attempted  to  bring 
tbout  dissension  amongst  the  brothers  *and  what  the 
did,  on  being  urged  on  by  the  wicked  minister  (5-*~6) ; 
why  the  priests  of  the  king,  even  compassionate  towards  Ik* 
enemies,  met  with  death,  on  account  of  their  attempt  to  injure 
an  innocent  person  (;\  Hearing  this  and  exclaiming  'Alas  I 
am  done  1"  the  King  blamed  himself  much,  0  twice-born 
one,  before  Vashistha  (8). 

THE  KING  said :— "  O  fie  on  me,  I  have  no  piety— I  am 
unfortunate— every  thing  is  vicious  in  me.  Destiny  is  ad- 
verse to  me — I  am  sinful  and  the  most  wretched  of  all  (9). 
For  mev  the  four  Br£hmanas  have  been  killed ;  who  «else 
ibette  as  on  earth  that  is  more  si nlu,l  than  I  ,am  (IQ),  If 
I  had  not  been  born  in -this  earth  a«  a  man  then  the  priests 
of  my  brother  would  not  have  met  ,with  destruction  (ix). 
()  tie  on  my  kingdom,  fie  on  qiy  birth  in  the*ace!ot  the  kings, 
for  I  have  been  the  instrument  of; the  destruction  of  the  twice^ 
bom  (12)*  They  were  the  priests  of  my  brothers  ;  working 
for  their  client  they  met  with  death.  They  were  not  wicked. 
57 


450 


MARKANDKYA    PURANAM* 


I  am  sinful  Air  I  am  thf  cause  of  their  death  (13).  Wha 
shall  I  do  ?  Where  shall  I  go  ?  There  Is  no  one  eke  mor 
sinful  than  I  am  on  thi«  earth  who  have  been  the  instrument 
of  the  death  of  the  twice-born  (14)."  Having  his  mind  thus 
agitated  and  with  a  view  to  retire  into  the  forest  the  Emperor 
Khanitra  installed  hut  son  (15).  Having  installed  on  th<* 
throne  his  son  by  name  Kahupa,  the  ktngt  along  with  hi* 
three  wives,  retired  into  woods  for  carrying  on  (16). 

He  was  conversant  with  fhi*  duties  of  a  VftnaprastWit  life, 
Going  into  wood  he  carried  on  hard  austerities  for  thr<*r 
hundred  and  fifty  years  (17),  O  foremost  of  the  twice  born, 
having  his  body  reduced  by  hard  austerities  and  obstructed 
all  the  currents,  that  foremost  of  kings,  living  in  the  forest* 
renounced  his  body  (18).  He  attained  to  highly  nacreil 
eternal  regions  conferring  all  wi*hed»for  that  are 

gained  by  the  kings  by  the  performance  of 
(if)*    Havtng  given  .up  their  lives  with,  him   his  wive* 

also  attained  to  the  same  region  with  that  fortunate  king  (2*1! 
-By  listening  to  and  reading  the  story  of  Khanitra  one  lus 
all  his  sins  destroyed.  Hear  now  of  the  story  of  Kstmpa  (*»n 


CH  A  PTER   CXIX. 


ARKANDRYA   said }—» Having    obtain****   *«»>     kingdom 

son   Kshup*  and  righteou*ly 

all  the  subject*  like  a  father  (i).     As  vt&« 

the   performer  of  *acrificesy  §0  wan  lit,  in  the  conduct  of 
Impartial  towards  his  friend*  and  (3),    ()   Muni, 

one  day  while  he  watin  his  the  panegyrtnts 

that'be  was  like  tbe  king  .of  the  of  yore   (3)* 


MARKANDBYA.  PURANAM. 


45* 


Brahma's  son  Kshupa  was  formerly  the  king  of  the  earth  ;  the 
conduct  of  the  present  (king)  was  like  his  (4).  ..  The. -king 
said: — " I  wish  to  hear  of  the  life  of  the  great  Kshupa*  I 
shall  try  to  lead  a  life  like  his"  (5).  The  panegyrists  said  :— - 
<C0  king,  formerly  the  king  Kshupa  freed  the  kine  and  the 
Brihmanas  from  taxes.  And  that.high-souled  one  used  to 
celebrate  sacrifices  with,  the  sixth  portion  of  his  revenue"  (6). 
THE  KING  said : — "What  man  like  myself  can  immitate 
those  high-souled  kings.  How  can  one  like  myself  endeavour 
to  follow  their  best  conduct?  (7).  Hear  what  promise  I 
have  recently  made.  I  shall  immitate  the  conduct  of  that 
great  king  Kshupa  (8),  I  make  this. promise  on  this  earth 
of  four  Varnas  that  I  shall  celebrate  three  sacrifices  each 
ivith  one  corn  (9).  I  shall  return  the  taxes  to  the  Brati- 
manas  and  the  kine  which  they  had  paid  before  to  the 
king  (10).  " 

MARKANDEYA  said; — Having  promised  this  Kshupa-  satis- 
fied it  That  foremost,  of  those  who  celebrate  sacrifices, 
performed  three  sacrifices  with  one  corn  (n).  He 

to  other  Brihmanas  and- kine  equivalent  tp  the 
the  rents  paid   to   him  by  the  Brihmanas  and  the  kine 
That  king  begat  on  his  queen  Pr^matha  a  highly  heroic  and 
praiseworthy  son  by  whose  prowess  and  bravery  all  the  Kings 
were  brought   to   subjection  (13).      Nandini,  of    Vidharbha, 
became  his  wife  ;  that   lord  begat   on    her   a   son   by  name 
Vivingsha  (14)'    While  the  highly  powerful  Vivingsha  govern- 
ed the  earth,  its  whole  surface  was   continually   filled  to   the 
brim    with   people  (15),     The   clouds   discharged  showers  in 
proper  time  and  the  earth  yielded  harvest.    The   corns  were 
ripe  and  the  fruits  were  juicy  (16).    All  the  juices   conduced 
to  the  nourishment— and  this  nourishment  was   nqt  converted 
into  the  instrument   of    madness   for  any  , one.  r  Although 
coming  by  immense  riches   people   were   not   inflated  with 
pride  (17).     0  great  Muni,  the  enemies  were  terrified  by    his 
prowess   and  the   friends,   attaining  health,  were  filled  with 


452 


MARKANDKYA 


clellght  (18).  Having  celebrated  many  sacrifices,  governed 
the  earth  well  and  been  killed  in  a  battle  he  attained  to  the 
region  of  Shakra  (19). 


CHAPTER    CXX- 


MJ   : 


LARKANDRYA.         : — Hit  son  wan  Khaninetra,  endued 

with  great  strength  and  prowess*     In   his  Yafnat  the  Gan- 

dhirvaSi  filled  with  surprise,          (l).    There  equal 

to  Khaninetra  on  this  earth  in  the  of 

He  celebrated  an  Ayut*  of  and  a  glit  of  thi 

earth  with  oceans  (a)*    Having          a  gift  of  the 

unto  the  high-souled  Brlhmanaa,  and  having  acquired 

by  asceticism  he  released  it  (3).    The  riches*  of  thai  highly 

charitable  king,   being  multiplied    the    Brfthmanas    had   to 

accept  gifts  from,  no  other  king  (4),     He  collected 

gifts  for  sixty-seven  thousand,  sixty-seven  hundred  and  Htxty* 

seven  sacrifices  (5).    0  Maul,  he  bail   no  son*    There* 

fore  to  collect  meat  for  the  performance  of  in 

of  the  Pitris  for  having  a  son  he  went  out    a-hunting  (6)» 

Without  any  solclierst  he,  alone  on  hornc  back,  with 

finger  protectors,  arrows,  bow  and  nworiK    <*f$teri*cl  into  a 

(7),    As          as  lie  urged  oti  hit*  for 

elsewhere,  ft  deer»  out  of  the  dittine  fore«rtt  said  to  him  s 

^Having  slain  me  do    you  aic*om|>li*h    your    object"  (H)« 
Th«  king  said :— «  me  the  otimr  cletr 

in          fear  ;  why  ire  yo^ti,  hacriltcing  your^lf,  for 

(9)?    The          said ;— "O  Icing,  1  110 

and  therefore  my  bhih.    Cl  kingt  thus  I  see  119 

necessity |Oi  living* '(to;. 


453 

Thereupon  coming  there  another  deer  said  to  him  in  the 
presence  of  the  other  deer  "O  king,  there  is  no  use  of  killing 
him  (n).  Slaying  me,  accomplish  your  work  with  my  meat. 
Then  only  I  shall  achieve  my  object  and  be  greatly  bene*> 
fitted  (12).  O  great  king,  you  are  willing  to  celebrate  a 
sacrifice  in  honour  of  your  manes  for  having  a  son.  How  will 
you  thus  accomplish  your  end  with  the  meat  of  that  deer 
Which  has  no  issue  (13).  You  should  procure  things  befitting 
the  work  undertaken.  By  a  bad  smell,  that  of  sweetsceirted!- 
articles  is  not  determined  ^14).  .  : 

THE  KaNG  said  ; — The  deer  has  just  mentioned 'to  me 
the  fact  of  his  having  no  issue  as  the  cause  of  "his  disgust 
for  the  world;  Relate  now  why  you,  out  of  disgust,  wish 
to  renounce  your  life  (15).  '  , 

THE  DEER  said  ; — I  have  many  sons  and  many  daughters.  I 
always  live  in  the  midst  of  the  forest  fire  of  sorrow  consequent 
upon  anxiety  for  them  (16).    0   king,  the  de£r   are   always 
wry  weak  and  are  therefore  brought  under  the  control  of  *alt. 
I  have  a  great  attachment  for  my  cliildrefi  and  accordingly  I 
am  very  sorry  (17),    For  I  live  in  a  perpeiual  dfread  of  meu^ 
lions,  trgtfr^  wolves,  and  others,  even  of  the  dogs  and  Jackals, 
O  lord,  who  ire  inferior  to  all  creatures  (|8),    Therefore,  fotf 
those  children  of  mine,  I  always  wish  thatt  the  earth  may  be 
freed  from  the  fear  of  men,  lions,  etc  (19).    Even  for  bringing  ' 
them  up  I  wish  that  the  kine  and  horses,  that  graze   on   grass 
may  meet  with  death  (20).    When   my  young  ones  go  out 
itttd  different  directions,   hundre'ds  of  thoughts  possess  me 
mind  is  full  of  attachment  (21).     (Methinks)  my  son, 
while  wsrtung  m  the  forest,   is  ekh^er  ensnared  in  a  net,  or 
assailed  by  a  thunderbolt  or  has  been  belaboured  by  meq   or 
lidai  (22).    If  ohe  amongst  them  comes  home  (I  always  think) 
lfone  has  come  perhaps  others  have  wandered  away  into    the 
great  forest;  what  may  be  their  state  (23),"  0  king,  when  all 
my  sons  come  to  me,  I  feel  a  little  delighted  and  then   begin 
to  think  of  their  well-being  for  the   night  (24).     When    the 


454 


MARKAND&YA    PURAttAM, 


dawn  sets  '  in  I  pray  for  their  well-being  for  all  the  day  and 
when  the  sun  sets  I  pray  for  the  night*  I  always  wish  that 
they  may  mt&t  .with  well-being  for  all  the  hours  of  the 
day  (25). 

I  have  thin  related  to  you,  O  king,  the  cause  of  my 
Anxiety  ;  therefore  show  me  the  favour  and  discharge  the 
shaft  at  me  (26),  I  have  thua  described  and  you  have  heard 
0  k'in'jf,  why  being  afflicted  with  a  hundred  miseries,  I  wish 
to  renounce  my  life  (27),  Those,  who  lay  violent  hands  on 
themselves,  repair  to  the  regions  void  of  the  sun.  But  0 
lord,  the  beasts,  of- sacrifices,  attain  ID  better  regions  (28)- 
Formerly  the  fire  became  a  beast  and  even  Varna,  the  lord  of 
waters,  became  so*  ,  And  then  the  sun  too,  meeting  with 
death  in  the  shape  of  a  beast  of  sacrifice!  attained  io  the 
rrgJon  of  Uchriti  (29),  Therefore,  0  lord,  me 

this   Uchriti*    And  then  obtaining  a  son,  you   wilt 
your  object  (30).  •  •  •>    -. 

THE  FIRST  DEER  said  :~0  king,  do  not  slay  him  j  be  has 
ihay  sons  and  blessed  and  fortunate  Is  he  therefore.  There- 
fore, kill  me,  for  I  have  no  issue  (31). 

THE  SECOND  DEER  paid  :~"Bl«»aed  are  you,  for  you 
the  misery  for  one  body— I  have  manv  bodies   nw!   thwifotft 
innumerable  are  my  sorrow*  (31),  •  When  1  I   had 

one  single  misery  on  account  of  my  attachment  for  my  body* 
When  1  took  a  wife  that  mitery  two*fold  {jj)«  When 

the  children  were  born  the  mtfteric*  multiplied  thcmntilveii 
proportionate  to  the  number  of  their  (34),  Are  you 

not  blessed  as  you          not  yotir  birth  for 

save  misery  ?  My  birth  in  this  world  is  for  misery—and  this 
wilt  bring  in  impediments  iit  the  next  world  (35)*  And  a* 
1  always  think  and  try  for  the  and 

of.  my  children  1  shall  forsooth  be  born  in  licit  (36)* 
•  s    THE  KlNO  said  :~0  I  41 

manf  with  sons,  m  m  110  I  lmv« 

undertaken    thin  for  childrenf  therefore  my  mind  Ii 


..  M4ARKANDEYA  • 


455 


full-  of  doubts  (37).  True,  a  son  brings  on  miseries  im 
this  world  and  the  next,  but  I  have  heard  that  a  map,  who, 
has  no  son,  is  involved  in  debts  (38).  Therefqre,  O  deec, 
without  slaying  any  animal  I  shall  engage  in  hard  austerities 
for  a  sou  like  the  former  king  (39). 


CHAPTER    C1XI- 


lARKANDEYA  said  : — Thereupon  repairing  to  the  sin* 
destroying  Gomati,  the  king,  observing  regulation,  pleased  the 
god  Puraiulara  (i).  Having  restrained  the  functions  of  th^ 
body,  mind  and  speech  and  concentrating  his  mind,  he,  with 
lltrd  penances,  began  to  chant  the  glories  of  In^ra  for  a  son 
(&}•  C)  great -Muni,  being  propitiated  by  his  asceticLsraj  fa* 
votcoit  and  the  recitation  of  hymns  the  god  Indra  said  to  him 
(3).  "0  king,  I  have  been  pleased  witb  thee  for  thy  ascetic 
observance^  devotion  and  the  recitation  of  the  hymns.  Tell 
me,  what  boon  you  do  pray  for"  (4).  ,  '. 

THE  KINO  said  .—I  am  sonless,  may  a  son  be  born  to  me 
and  may  he  be  the  foremost  of  heroes,  pious,  religious  a$4 
successful  and  may  his  prosperity  never  decrease  (5). 

MARKANDEY*  said  : — Sakra  having  said  'so  be  it*  the  ;king, 
obtaining -the  accomplishment -of  his  object,  returned  to  his 
own  city  for  governing  his  subjects  (6),  There  he  engaged 
in  celebrating  sacrifices  and  governing  his  subjects  w.elL  By 
the  tfavour  of  Sakra  a  son  was  born  to  him  (7),  His  father, 
the  king,  gave  him  the  name  of  Baiashwa  and  trained  him  in 
the  use  of  diverse  arms  (8).  After  the  demise  of  his  father 
he  sat  ou  the  throne  and  became  the  king.  BalSshwa  brought 


456 


MARKANDSYA   PUR A NAM. 


IT 


IJi 

1;  J 

J'i 

!| 

I! 


II 


li 


all  the  kings  of  the  earth  under  his  subjection  {9^  Having 
taken  the  principal  portion  that  king  them  all  pay  re* 

venues  and  governed  all  hi*  subjects  (10).  Thereupon  all 
those  kings  and  his  powerful  kinsmen  op  and  stripped 

the  payment  of  revenue  (n).  They  allt  setting  themselves  up 
as  independent  kings  in  their  respective  kingdoms  and  grow- 
ing discontented,  occupied  the  earth  of  the  king  (12).  0 
Muni,  he,  then  growing  weak,  to  live  in  his  own  city. 

All  other  kings  made  dissensions  with  him  (10)*  Ap- 
proaching hint  all  those  kings,  who  were  highly  powerful  and 
gifted  with  riches  and  various  means,  imprisoned  the  Em- 
peror (14)*  When  his  city  was  beseized  he  grew  angry.  But 
having  impoverished  treasury  and  arms  be  very  much 

poorly  (15),     O  foremost  of  the  twice-born f  finding  no 

•mfeans  for  the  protection  of  his  array,  ,11%  with  hit  mind 
put-  his  .bftfid  on  his  mouth  and  to  sigh  (10) 

Theft  invoked  by  iiis  ' --breatlr  out  tit 

ctyity  of  his  hand  hundreds  of  charioUtj  serpents,  and 

soldiers  (17),    That  highly  powerful  and  excellent  army 
covered  the  city  of  the  king,  0  Muni  (19),    Then 

encircled  by  that  huge  and  highly  powerful  army  and 
out  of  his  city  the  king  vanqnithed   them  all  (19), 
defeated  them,  brought  .-thorn  under  subjection  and 
pay  tributes,  that  great  king  was  crowned  with 

tity  (20),    Aad  from  the  of  hit  ori- 

ginated that  army  which  destroyed  the 
was  called  by  the  .(ax).  He  was 

friendly  towards  all  tttimttjt.  The  king 
became  famous  in  the  worlds 

this  army  ,f row :  virtue  ht  the  of  til  terror* 

•triken -people  (23). 


CHAPTER    CXXII 


M 

AU 


ARKANDEYA  said  :~Viryachandra's  daughter  Veera 
eye'br°WS   "'  °b 


her  the 


, 
vara  the  great  king  Karandhama  (i). 

powerful   kin,  begat  a  son  by   name  Avikshita 

renown  on  the  surface  of  the  earth  (2).    On  his  birh  the 

consulted  the  astrologers,  "Is  my  son  born  in       d 

under  ausp.c-ous  stars   (3)?     Have  the  auspicious  stars  cast 

he*  looks  on  the  b.rth  of  my  sons       Have  not  the   evil  star, 

looked  onh,m»(4>?     Having  been   thus    accosted    by  thj 

king  the  astrologers  said  to  him  :~"This  your  highly  power- 

ful,    energetic    and   great    sou    is   born   in   good    conjunc- 

tton  and  under  auspicious  stars.    O  king,  your  son   will  be 

emperor  (5-6).     Residing  in   the  seventh  house  Guru  and 

Sukra  have  cast  their  looks  on  him.  Sotna,  living  in  the  fourth, 

house,   has  cast  his  look  on  him  (7).    Residing  at  .a  comer 

Soraa's  son  too  has  cast  his  look  on  him.    But  the  Sun, 

Bhowma  and  Shani  have  not  cast  their  looks  on  him  (8).    o' 

great  king,  your  soo  will  be  fortunate  and  will  be  endowed 

with  alt  auspiciousness  and  prosperity  (9)." 

Having  heard  the  words  of  the  astrologers  and  havi»ff 
ln«  mind  filled  with  delight,  the  king,  in  his  own  house  said 
to  them  (10)  :—  "Amongst  the  gods,  Vrihaspati,'  Sukra,  'soma 
and  hia  son  have  cast  their  looks  on  him  and  the  Sun", 
Mangala  and  Sani  have  not  cast  their  looks  on  the  boy  (nj! 
Since  you  have  repeatedly  used  the  word  'AveHsha,ta  (seen) 
my  son  will  be  celebrated  on  earth  by  (the  name  of  Avik- 
shita"(u). 

MARKANDEYA  said  :—  His  son  Ayikshita  was  ^vell  read 
in  the  Vedas  and  their  divisions.    He  received  the  "knowledge" 
-of  weapons  from  Kanwa'a  son  (13).    That  prince  excelled 


[  jff 


in  beauty  the  two  Aywtnis,  in  intellect  Vrihnspati,  in  grace, 
the  moon,  in  effulgence  the  sun,  in  gravity  the  ocean  and 
in  patience  the  earth.  In  heroism  there  was  none  equal  to 
that  high-soy  led  one  (14—15)*  Him  did  accept  in  Swyamvara, 
Himadharma's  daughter  Vara,  Sudiva's  daughter  Gouri,  Vali*s 
daughter,  LH&vati,  Vecrabhadra'8  daughter  Anibh&,  Bhima's 
daughter  Minyavati  and  Drtmbhft's  daughter  Kumudvati 
(16—17).  They  all  welcomed  him  in  Swayamvarn.  Having 
vanquished  all  the  princes  as  well  an  the  member*  of  their 
paternal  family  and  if  surfing  to  hi*  own  strength,  that  power- 
ful and  heroic  prince  too,  elided  with  i$k  own  t»trt*n^tht  took 
them  all  by  force  (18—19).  Onc«  tin  a  time,  Vainhftltm,  of 
tiitc  teeth,  the  daughter  of  Vibh&la,  the  king  of  Vidi^ha,  Itetd 
her  Swayamvara.  H«*  wa»  not  selected  by  h«r.  Therefore 
that  (prince),  proud  of  the  &trengh»  having  vanqui^hi^ci  all 
the  kings,  0'  saint,  carried  her  away  by  forw  (2O~~2i).  There- 
upon having  been  insultr.it  an'l  «i«*U*at«*cl  iiv  that  proud  prince, 
all  those  nutnberUsss  king*  bpok**  to  «a<:li  otii«-r  (22),  *  !>o  ye 
allow  this  darnel  to  be  carried  away  by  one  against  so  many 
powerful  kin^H  of  one*  caster,  Oh  t  fit*  on  yr,  ()  kin^s  (*fj)« 
He  alone  is  a  K^hatiiya  wlit>  savrs  otx*  when  ass*uU*<i  by 
powerful  msiu,  Others  take  this  name*  for  notlun*;  (:?4K  flaw 
it  your  considcrationt  that  ymi,iH>iti  in  a  K^hatriya  r«t(vtdo  imt 
navit  yourHelves  from  thin  wic*kcr(  ottu  («t§)  O  tube:  in  the 
eulogy  that  is  chant«<l  by  the  portn,  pan<%;yriu  uiui  prisoner** 
Make  it  O  heroes,  by  d**«»iroyin|»  your  «-ni»my  (ah).  You 

are  all  born  in  eminent  famiHt;*.     Krsnrlifiu   to  your  iiiinll- 
do  not  an  idle  lomid  of  fin?  word,  in   lit   tho 

qwartert  (27)*    Who  not   IVar  drtath  ?    Who 

immortal  without  fighting?  Thinking  of  thin,  tn^iiiiiifii 
ftboutd  not  be  destroyed  by  tlt09t0  wltn  tr*ttl<*  in  arnii11  {|8)» 
Hearing  this  and  filled  with  rtwrnige  the  kings  npuke  to 

tnd  took  up  th«*ir  weapcinti  (:r»»    Somr  g»t  upon  the 
Hy  some  rocb  tht?  i*lt*pliniii%t  ^«ini**  hi»r*ii*%  untl  ottifr^  tttt 
tilled  with  revt?tigrt  intltiwcil  ihrm 


CH  A  FTE.R   CXXI  I  I. 


M, 


lARKANDEYA  SAID:— Thus  tjie  kings  and  princes, 
i«  order  of  battle,  vanquished  a  good  many  of  them, 
Witting  for  that  time  (i).  Then  there  arose  a  dreadful 
encounter  between  him  and  them — one  with  many  kings  and 
mighty  princes,  0  Muni  (2).  All  those  greatly  powerful 
(kings)  with  swords,  Saktis,  club  and  arrows  in  their  hands, 
(ought  with  him;  he  too  fought  with  them  all  (3).  That 
highly  powerful  son  of  a  king,  an  adept  in  the  use  of  arms, 
pierced  them  with  a  hundred  fierce  arrows.  They  too  struck 
him  with  sharpened  shafts  (4).  Some  had  their  arms  torn? 
some  had  their  heads  sundered,  some  were  wounded  to  the 
very  vitals  and  others  were  struck  on  the  breast  (5).  They 
sundered  the  trunks  of  the  elephants  and  the  heads  of  the 
and  then  again  the  horses  of  the  other  party's  -cars? 
as  well  as  their  charioteers  (6).  The  arrows,  falling  dowr^ 
sundered  twain  the  shafts  of  the  enemies.  He  cut  off  the 
iword  of  the  enemies  as  w^ll  as  their  heads  by  virtue  of  light- 
liaiidedness  Their  armours  being  shattered  the  prince  killed 
the  enemies.  And  seeing  others  wounded  the  /infantry  left/1 
the  battle-field  (8).  The  entire  host  of  kings  being  thus 
seven  bundled  heroes  stood  there  determined 

meeting  with  death  (9).  They  were  all  of  respectable 
pedigree,  elderly,  heroic  and  modest,  After  all  the  solders 
had  been  defeated  and  taken  to  their  heels,  that  son  of  the 
king*  greatly  worked  up  with  anger,  fought  righteously  with 
all  those  kings,  approaching  them  ^one  by  one  (11—12). 
-highly  powerful  one  attempted  there  to  shatter  their 
ptapotts  and  coats  of  m;pl ;  they  too,  0  great  Muni,  worked 
tip  with  rage,  renouncing  righteousness,  began  to  fight  with 
him  who  was  combating  righteously.  All  the  princes  began 


to  perspire  like  a  forest  filled  with   water  (13  —  14),     Some  fie 
wouned  with  a  collection  of  arrows  ;  and  the  armours  of  others 

were  shattered  by  him  and  again  lie  struck  down  oil  earth  the 

standards  of  others  (t$).     Others  killed  the  horse*  and  broke 

down  the  chariots  and  drove  the  charioteer  with  the  of 

clubs  and  arrows  (16),  On  his  bow  being  the  prince, 

in  anger,  took  up  his  sword  and  and 

struck  dowh  by  another  (17).     Having  hit  and  shield 

shattered  'that  one,  the  foremost  of  holding 

up  his  mace.    And  that  too,  one  cut  off  with  a 

headed  arrow  like  one  of  a  sure  aim  (18).    Alt  kings, 

ever  avefrse  to  a  fair  fight,  forming  a  trough,  them* 

some  with  a  thousand  shafts,  with  a  hundred 

(19),     When  assailed  by  many,  he!  being  over-powered,  felt 

down  0ft  earth  5  princes  bound  htm 

(ao).  Then  having  over-powered  that  by  unfair 

they  all*  along  with  the  kittf  VishUa,  entered  the  city  of 

Vidisha  (21).    Having  brought  that  prince  bound,  they  all 

rejoiced  and  delightedly  placed  him  before  the  maiden  who 

had  arranged   for  the   Swayamvara  (22)*      She   was  again 

urged  on  by  her  father  and  the  priest,   saying  <f  choose  any 

one  amongst    the   kings    as  your    husband"  (23}*      When 

that  honoured  damsel  did  not  choose  any  one  as  her 

0  Muni!  the  the  astrologer*   for  the 

(**ying)  (^4)  s— "Tell  me  of  a  day  which  it         suited  for  her 

marriage;  to*d&y  has          sullied  by  a  which  has 

many  (25)." 

MARKANDRYA  said :— Having  by  the 

king    the  of 

thlftMttg        to  him  («6),  fl  0  be 

that  will  be  for  the  (27)*    0 

confertor  of  honors  you  way  the 

,         cdmes.  Is  no  of  this  m 

i  hat 


CHAPTER    CXX1V. 


LARKANDEYA  said  : — Thereupon  Karandhama  heard  of 
his  .son  being   fettered  as  well  as  his   wife   and   other  heroes 
of    his   party  (i).      Then   hearing   of    his   son    being  taken 
away   by   unfair   means   by  all  the  kings'  of  the  earth,    O 
great   Muni,  the   king  engaged  in  meditation  (2).    Some  off 
the  kings   said   that  all  those  kings,  by  whom  he  had   been 
fettered     by    unfair   means  in   battle,   should   be  slain  (3)* 
tf  Arrange  soon  the  army1'  said  others   "  what  is   the   use  oi 
waiting.  The  wicked  Visbala  should  be  slain  as  well  as  others 
who  have  assembled  there"  (4).    Others  said  that  the  morality 
was   not  observed   here   by   Avikshata,  for  she,  not   wishing 
him,  was  taken  away  by  unfair  force  (5).   In  that  Swayamvara 
where  numberless   kings   (were   present)  that   princess  wa» 
imposed  upon  by  bim  and  he  was  overpowered  by  them  all 
collectively11  (6),  <   ;    ; 

Hearing  those  words  that  heroic  (queen)  the  mother  of  a  heroic 
soothe  wife  of  &  heroic  husband,and  who  had  descended  from 
a  heroic  family,  was  pleased;  and  she  said  before  her  husband 
and  other  kings  :~~"The  kings  were  treated  well  by  my  son 
who  (always)  does  good.  Taking  away  that  girl  by  force  and 
vanquishing  all  the  kings,  he  fought  for  her.  To  fight  with 
oat  Alone  is  not  fair.  Besides,  I  do  not  see  any  blame  on 
tit*  part  of  my  son  that  may  lekd  to  the  destruction  of 
his  glory  (7—9).  This  constitutes  manliness  for  him  who 
not  observe  morality.  Even  a  lion,  who  kills  creatures, 
not  consider  it  fair  (10)*  That  maident  who  was  present 
at  the  Swayam vara»was  taken  away  by  my  son  in  the  presence 
of  many  respectable  kings  (n).  Who,  born  in  the  race  of 
ft  Kshatriya,  begs— a  practice  resorted' to- by  the  mean-  A 
Ktfhatriya  takes  (a  thing)  by  force  hi  the  presence^  of  tfa6  _ 


MAKKANDEYA    PttRANAM. 


powerful    (12)-     They  (even),  when  fettered  with  iron 

and  assailed,  do  not  protection  ;   even   the    pious 

do   (things)   by  force   (13).     Therefore,  it    ii   to  be 

sorry;  praiseworthy  is  his  being  fettered  and  tin   welt  as   the 

fall   of  weapons   on   your   head*  (14)*     Even    if  taken 

thily  the  earth,  son«,    wealth,   wife  preceptor*  of  the 

kings    become     sources    of    their     gtc^ry   (15),       Therefore 

proceed  quickly  to  the  battle  ;  get  up  on   your 

arrange   without  delay  horses,  elephant*  and  charioteer*  (16). 

Are  you  thinking  of  the   fight   with   many   kings  ?     !)<;>***  a 

little   fight  lead  to  the  satisfaction  of  a  hernt*  (17).     Who  I* 

not  capable  of  fighting  with  a  smalt  number  of  kings,   whom 

•even   the  afflicted   amongst   the  enemies  not  f«?ar  (18)  ? 

He  is  the  heroe  who  til   the  like  the  sun 

dispelling  darkness1*  (fcj)* 

MARKANDEYA,  smid :«— O  Mum,  having  ihtt* 

on  by  Ws  wiftf  the  king  Kamndlmma  made  military  arrange- 
ments for  the  destruction  of  his*  son'*  enemies*  f^o).  0  great 
saint,  then  there  took  place  an  encounter  between  the  king 
Vishlla  whose  son  had  bi-rn  imprison«!fi  and  those  innumerable 
kings  (21),  The* re  continurd  for  thnrti  dny«  the  brittle 
between  the  king  Kiirandh:im*i  and  all  those  kinv;^  following 
Vishftla(22}.  After  all  the  kings  had  clefeatrd, 

with   Arghya  in    bin   hand,  arrived.  Karandhama  (23). 

Being  wortfthip|Hui  by  that  kiitg  and  pUt&Hml  with  liiitt  utici  on 
his  son  being  released  Karandhama  the  night 

(24)*      When   Vinhitt*    with    Ilie    daitghteri    arrived 
Avtkshita*  0  lii^  fnilntr,  for  (25), 

f*0  ktng»  I  shall  not  her  or  any  other  damsel, who  had 

by  others.    I  had  in 

I  shall  confer  her  upon  some* body  Let 

fame  In  unswIIied|Wfio  it  powerful  and         has  not 

by  hi*  pray  for  her  (27)*    1   was 

by  my  tnemies  and  by          tike  a 

Where  is  manliness  for  me  ?    My  not  to 


MARKANDEYA    PURANA3V4. 


463 


her  (28).  Men  are  always  independant,  only  the  females  are 
dependant*  Where  is  manliness,for  him  who  is  dependant  (29)  ? 
How  can  he,who  had  been  before  her  very  eyes  thrown  on  the 
ground  by  other  kings,  see  her  again.  How  can  I  see  her11 
(30)  ?  Having  been  thus  addressed  by  his  son  the  Icing  said 
to  him : — "I  have  heard  your  word,  O  my  son,  high-souled  as 
you  are  (31),  0  auspicious  damsel,  select  any  other  husband 
whom  you  like,  O  you  of  beautiful  looks,  I  shall  confer  upon 
you  a  habitation  wherever  you  like  under  the  Sua"  (32). 

THE  GlRL  said  ; — 0  king,  he  has  been  defeated  by  many 
in  a  battle  destructive  of  his  fame  and  prowess.  But  they 
did  not  act  fairly  (33).  Having  confronted  many  in  battle 
like  a  lion  he  displayed  his  most  excellent  heroism  (34).  He 
not  only  stood  in  battle.  And  although  defeated  by  so  many 
in  battle  he  displayed  his  prowess  (35).  He  is  endowed  with 
bravery  and  prowess.  He  fought  with  all  the  kings  in  fair 
battle  but  they  vanquished  him  unfairly.  Where  is  the  shame 
then  (36)  ?  0  father,  it  is  not  by  his  beauty  only  that  I  have 
to  love  hun,but  my  mind  has  been, attracted  by  his  hero- 
ism, prowess  aurl  patienc'e  (37).  What  is  the  u$&*  of  speaking 
mor&.  Beg  him  for  me,  -0  king.  ,  .Save  this  high-minded 
one,  no  one  else  shall  be  my  husband  (39), 

VlSHALA  said  :~0  prince,  really  my   daughter  has  given 

vent -to  most  excellent  words.     There  is  no  other   prince   like 

on   the  surface   of   the   earth    ^39).      Incomparable   is 

thy    heroism    and   great  is   thy    prowess.     By   taking  this 

daughter  of  mine,  do  thou  purify  my  race  (40). 

THE  PRINCE  said: — 0  king,  I  shall  not  take  her  nor  any 
other  damsel  The  thought  of  a  woman  shall  be  concen- 
trated on  me  only,  0  king  (14). 

MARKANDEVA  said  : — Thereupon  Karandhama  said :— "0 
my  son,  take  her  ;  the  fair  daughter  of  Vishaia  has  been  firmly 
attached  to  thee"  (42),  The  prince  said :—*"()  lord,  1  had 
never  before  violated  thy  command.  Therefore  order  me, 
my  father,  I  shall  carry  out  thy  mandate"  (34).  (Beholding) 


464 


MARK4NDKYA  PURAN4V*. 


the  prince  firmly  made  up  aginst  his  daughter  Vishala, 
his    mind    agitated,  said  to  her  (44) :— "  Take    away   your 
mind,   0   daughter,  from   him.     Select   any   other  husband. 
There  are  many  other  princes"  (45). 

THE  GIRL  said  i — "  0  father,  if  he  does  wish  to  take  me,  J 
shall,  after  carrying  on  penances,  pray  for  this  boon  that  even 
in  other  births,  I  may  not  have  any  other  husband"  (46), 

Thereupon  having  spent  there  in  delight   three  days,   the 
king  Karandhama  repaired  to  his  own    city  (47),     Having 
been  consoled  by  his   father,   other  kings  and  the  cituens, 
•with  various  tokens  Avikshita  too  repaired  to  his  own  city 
(48).    Repairing  to  woods,  divorced  from  her  own  relations, 
abstaining  irorn  food  and  cherishing  most  excellent  di*gu»t 
for  the  world  that  maiden  too  carried  on   penance*  (49), 
Abstaining  from  food  for  three  months  and  suffering  from 
great  affliction  she  was  reduced  and  her  veins  were  weakened 
(50).  Having  lost  all  energy  and  desirous  of  dying  that  maiden 
princess,  of  a  slender   body,   made  up  her  mind  to  forsake 
her  life  (51).    Thereupon  coming  to  know  that  she  had  made 
up  her  mind   to   put  an   end    to  herself  the  celestials  sent 
their  emissary  to   her  (52).     Approaching  the  princess  the 
emissary  said  to   her.— i' Hear,   for   wh«t   f  have  be«n  sent 
to  you  by  the  go  Js  (53).     You  should  not  renounce  the  bo4y 
which  it  is  BO  difficult  to  get ;  you   will  be  the  mother  of  * 
Lord  Paramount  (55).    0  great  !*dy,  having  .bin  ali  hi» 
enemies,  and  with  his  commands  never  battled  he  will  enjoy 
for  long  this  earih  consisting  of  *«ven  insular  continents  (55) 
H«  will  kill  first  TtrujMhe  enemy  of  the  god*  M  writ' a* 
the  dreadful  Ayu.Sh.nka.    And  he  will  establish  hi* 
w  morality  (56).    By  him  will  be  slab  the  robben, 
as  well  as  other  wicked  people  (57).    0  lady,  he  will 
various  sacrifices,  sixty-thousand  in  number,  such  «*  horse, 
sacrifice  and  others,  finished  with  profuse  gifts  (68), 

Beholding  him  stationed  in  the  sky  and  Kiwi  with 
celestial  garlands  and  p«»tt*  the  prioceM  said  r,,tly  to  the 


f 


t        g       (59)'  "TrUe  ^  b'  °  emissary  of          °s, 
that   l,ou  hast  come  here  from  the  celestial  region.  Therel  no 

doubt  m  this  But  how  without  a  husband  a  son  will  be  bora 
to  me  (60)?  I  have  taken  this  vow  in  the  presence  of  my 
s.re  that  save  Avikshita  no  one  else  will  be  my  husband  even 
w  another  birth  (Gi).  He  does  not  (however)  want  me.  He 

was  requested  by  my  father,  by  Karandhama,  as  well  as  by 
myself"  (62).  y 

THE  EMISSARY  OF  THE  GODS  said  :-What  is  the  use  of 
of  speaking  more,  0  great  lady?  A  son  will  be  born  to 
thee.^  Do  not  commit  the  sin  of  renouncing  thy  own  life  (63). 
Live  in  this  forest  and  nourish  thy  weak  body.  By  virtue  of 
asceticism  thou  shalt  fare  well  (64). 

Having  said  this  the  emissary  of  the  gods  repaired  where 
he  came  from.  That  lady  of  beautiful  eye-braws  daily 
nourished  her  own  body  (65). 


CH AFTER  CXXV. 


said  >— Thereupon  the  heroic  mother  ©f 
Aviktblta,  a  mother  of  heroic  soas,  summoning  him  on  an  aus- 
picious day,  said  (r),  "Q  my  son,  I  shall  fast  for  observing  the 
¥0w  of  Kimichaka*  I  have  been  ordered  by  your  high-souled 

sire  (3).  This  is  within  the  power  of  yourself  and  myself. 
If  you  promise,  my  so%  I  shall  take  thevo\v(j).  I  shall 
confer  upon  you  the  half  of  your  father's  treasure.  The 
wealth  is  your  father's  (no  doubt)  but  I  have  obtained  per- 
<niii$!9a  from  him  (4).  The  vow,  although  a  very  hard  one,  fa* 
til  my  power  aad  will  produce  well-being.  Even  if  you  can 
59 


MARKANDEYA    PURANAIi. 


accomplish  it  by  putting  forth  your  power  and   energy t 
if  it  be   beyond   your   power,  or  you  can  accomplish  it  with 
dtfficuttyf  still   if  you   promise   it,   O  my   son,  f  shall  get  It  § 
speak  out  your  mind*1  (5-*-6). 

AVlKSHiTA  said : — "Wealth   Is   in  my  father'* 
I   am  not  its  master.    Whatever  can  he  accomplished  by  rny 
body,  I  shall  d0  it  at  your  command  (7).     You   wilt  accom* 
plish  your  Kimichaka  vow,  O  mother,  if  you 
the  permission  of  my  father,  the  king»  who  is   the  of 

riches*  Remove  your  anxiety  and  sorrow"  (8)»  Thereupon 
the  queen  began  to  observe  ihe  vow*  With  word*,  body 
and  mind  restrained  she  h«*gan  to  worship  the  king  of  kings, 
the  numberless  Nidhfo,  th«  protectory  thereof  and  an  well  an 
Lakahmi,  (the  of  richen)  with  devotion  (f|***!O}* 

The*  Karandhama,   while  be  **nt(»d   it*  hit 

was  thus  addressed  by  big  ministers  well»vttr*cd  in  tilt 
science  of  Polity  (it), 

THE  MlNISTKRS  said  ;— 0'  king,  governing  the  earth   you 
,'  have  grown  old.     You  have  only  one  son    Avikshita  who  haft 
made  up   his   mind   not    to   take   a   wifr  (o),     Whilo   that 
sonless   (prince)  shall    engage  in  rdlgimt**  prartirr*!,  ()  king, 
the  earth  shall  forsooth          into  the   hands   of  your  rnemictit 
(13).  '  You  race   will   be   exterminated    ami    tin*   unrrstiral 
manes  will  be  deprived  of  water  ami  FInil;i,    Thin  grout  feur 
of  the  enemies  will  put  obntstcta*  in   yowr   r^ligtotw 
(.14).  •  Therefore  acc«m!pti«h  tlut,  O   king*   by   which   your 
cherigh  a  desire  to  Ilit   w«ll*»Wiif  0S 

(15)* 

MAtKANDifA  «aid;~In   the  th« 

the  words  addrefmi!d  by  the  prirnt  to  tb*  (i6j.  **Wlio 

what?    Whtit  w  thurn  which  il  will  IM:  (or 

t*>  achieve  Karandhama1*  i«  the  vo«r 

(i7)»ff  the  tKe 

Avitefcita  natd  to  all  the  tt  the 

(18),    l§Ltt  one  «ay          lit  I 


UlAteKANDBYA 


467 


v 


accomplish  it  with  my  body.    My  great 
the  vow  of  Kimichaka  (16).     Hear  O 
that  I  shall  give  whatever  you   will   wai 
Kimichaka  is  being  observed  (by  my  mother). 

Thereupon  hearing  these  words  given  vent  to  1 
the  king  approaching  him  said:— «0  son  lam 
Give  me  what  I  wish"  (21).  ' 

AV.KSH.TA  said  :-Te,l  me,  O  father,  what  I  shall  have  to 
give  you,  even  ,f  ,t  be  very  difficult  to  procure,  whether 
within  my  power  or  not."  (22).  •  weuier 

THE  K,NG  said:-" If  you   are   truthful,  give  me   what 
wish     Show   me   the   face  of  my  grandson  seated  <m  my 
lap    (23). 

AV.KHHITA  said  :-~I  am  your  only  son,  0  king,  and  am  Ob- 
servmg  a  life  of  celibacy.  How  can  I  show  you  the  face  of 

a  grandson?  (24), 

THE   KING  said  ;~The  life    of  celibacy,   that  you  are 
li  taking  you   to  sin.    Therefore  release  yourself 
from  that  and  ihow  me  a  grandson  (25).  •  ' 

AviKSHlTA  said:— This  i*  a  difficult  thing,  O  king; 
IM  for  some  thing,  else,    Retiring  from  the  world  'l 

up  associating  with  females  (46). 

THB  KING  said ;— I  have  been  seeing  my  many   enemies 

Off  victorious.     Still  if  you   wish  to  retire  from  the 

you  are  an  ignorant  man  (26).    What  is  the  use  til 

more  ?    Give  up  your  life   of  celibacy.    Show  me 

and  your  mother  the  face  of  a  grandson  (28).  ' 

•  MARKAND&YA  said  '.—Although    repeatedly  reqtiested'by 

his  ion  the  king  did  not  pray  for   any   thing  else.    "The  son 

then  said  (29).    "  Offering  to  give  you  what  you  w!lt 

|  have  fallen  into  a  great  difficulty,  '0  father,*  therefore, 

shameless,  I  shall  take  a  wife  (30).    Before  a' female 

I; was  vanquished  and  thrown  on   earth.    I  shall  be  again 

tit  hatband  of  a  woman.    0  father,  'it  is  a  very  hard  thing 

(for  me)  (31)*    Still  what  shall  I  do  ?    I-  havfc  cbme  wftfcM 


468 


MARKANDEYA   PUR AN AM. 


the  fold  of  truth,     I  shall  do  what  you  say  ;  govern  your   own 
kingdom 


CHAPTER    CXXYl* 


M, 


tARKANDEYA   said:-— Once    on  ft  time   while  roaming 

a-hunting  in  the  forest,  the  prince,,  having  killed  deer,  hoars, 
tigers  and  other  animals,  heard  all  on  a  sudden  the  voice  of 
a  female,  (saying)  :•— "save  me  j  P  bewailing  In 

piteous  accents  suppressed  by         (t— »2)»  "Don't 

fear!  don't  fear11  that  prince  quickly  urged -on  hii  ateed  to 
whence  the  '  sound  proceeded  (3)-  There  bewailed  the 
damsel  In  that  lonely  forest  being  caught  firm  by  the  hair  by 
the  son  of  Dami  (4).  (She  said)  <fA  non-aryan  is  taking  me 
away  in  this  forest  who  am  the  wife  of  the  intelligent  king 
Av&kshita,  the  son  of  Karandhama  (5)*  All  the  king*,  (Jan* 
dharva*,  a«  well  »as  Guhyakas  are  not  capable  of  xtanding 
before  him*  I  am  hi*  wife  and  am  bring  carried  away  (6). 

He        the  anger  of  death  and  prowens  of  Sakra.     I  am  Ihft 

wife    of  that  son  -of   K&randhatnft    and  am 

away  (7)." 

MAHKANDRYA  *aid:— Hearinflf  thin  flint  princ c »  wlw  had 

the  .bow  in  his  hand,  thought.    <fll«w  in  this?    My  wife  in  the 

forest  (8),    Forsooth  thin    in  th*    tllun*«ion  of  the    wicked 

Rlkuhtsas  who  live  in  the   for«tnt*    Or  who  han  come  h^re? 

1  shall  ascertain  the  of  alt  (tj),11 

Going  ftfteedily   he  In    that  a 

maiden  aciormttl  with  ill  onumifntH. 

by  the  buir  by  the  »on  of   !>anuy  with  a  dwti  in  hit  twntil  aw! 

was  exclaiming  m*\  me1"  (fo~!i), 


469 

[ :— "Don't  fear,  don't  fear.  He  is  already  slain.  The 
king  Karandhama  governing  the  earth  what  wicked  man  cair 
live  here  ?  All  the  kings  of  the  earth  have  -been  humbled 
by  hie  prowess"  (12).  Beholding  him  approach,  with  a-n  ex- 
cellent  bow  in  his  hand,  that  slender-made  damsel  said  "Save 
mt  I  save  me  !  I  am  being  carried  away  by  him.  I  am  the 
daughter-in-law  of  the  king  Karandhama  and  the  wife  of 
Ayikslrita.  I  have  a  lord  but  am  being  carried  away  by  this 
wicked  (demon)  like  one  who  has  none"  (13—14). 

MARKANDEYA  said:— Thereupon  Avikshita  began  to 
consider  the  words  given  vent  to  by  her.  (He  thought) 
"How  is  she  my  wife  and  the  daughter-io  law  of  my  father 
(15)?  I  shall  first  release  this  fair  one  and  then  ascertain  the 
cause.  The  Kahatriyas  hold  their  arms  for  saving. the  dis- 
tressed (l6VJ  Thereupon  the  heroe,  worked  up  with  anger, 
said  to  that  highly  wicked  demon  :— "Live  and  go  and  let  her 
alone;  or  else  you  will  not  live"  (17).  Thereupon  releasing  her 
and  taking  up  his  club  the  demon  ran  towards  him.  He  too 
Covered  him  with  shafts  (18).  Having  been  covered  with  ar- 
rows, that  demon,  excited  with  pride,  hurled  his  club,  coated 
with  a  hundred  goads,  at  that  prince  (19).  While  it  was 
about  to  fall  (on  him)  the  prince  cut  it  into  pieces  with  his 
arrows  Then  taking  it  up  immediately  with  a  loud  cry 
Dama  stood  in  the  battle-field  (20).  Creating  a  down  pour  of' 

he  discharged  them  at  Dama  He  too  cut  them  into 
pieces, with  pikes  shot  off  his  bow  (21).  Then  the  demon  dis- 
charged a  stone  at  the  prince.  That  too,  discharged  by  his 
light  handedness,  fell  down  baffled  on  earth  (22).  The  prince 
easily  cut  into'  pieces  .with  arrows  all  the  weapons  that 
the  demon  hurled  at  him  in  anger  (23).  Thereupon  having 
his  club  and  all  the  weapons  broken,  the  decoon,  clenching 
Ms  first,  ran  towards  the  prince  (24).  Thereupon  cutting  off 
his  head,  who  fell  on  him,  with  a  Vetasa  leaf  the  prince  threw 
it  on  the  ground  (25).  That  wicked  demon  being  slain  all 
the  gods  began  to  praise  Karandhama1?  son  saying  f  well 


i 


I; 

M?  i 

If 


470 


MAftKANDBYA 


done  !  well  done  j" 
saying  "pray  for  a 


)k    On  by  the 

"pray  for  a  boon*"  the  prince  said  lfl  pray  for  a  son, 
highly    powerful,     for    encompassing    the  of  my 

.sire  (27)." 

THE  GODS  said  ; — ="0  sinless  one,  you  will  a  highly 

powerful  son,  a  lord  Paramount,    on  this  girl  by 

you  (28). 

THE  PRINCE  said  :—I  have  this  by  my  sire 

that  I  shall  wish  for  a  son.     Bat  thrown  clown  on 

by  the  kings  I  gave  up  all  of  a  wife  §0 

I  did  renounce  the  daughter  of  king  Vtshlia ;  she  too  for  me 
has  declined   to  take  any  oilier  husband  (joj.    Tell  file 
how  leaving  aside  the  daughter  of  VUhala  1  * 

faearted  person,  take  any  other  woman  as  my          (31)  ? 

THE  GODS  said  :— She  is  your         of  you 

so  highly,  the  daughter  of  Vtsbala  .having  fair 
who  is  carrying  on  penances  for  you  (35).    On  her  you  will 
beget  a  heroic  son,  who  will  conquer  the  seven  insular  conti- 
nents, perform  a   thousand   sacrifices  and  who  will   be  Lord 
Paramount  (33). 

MARKANDEVA  said  :—-Q   twine  born  one,   having  said  this 
to  Karandhama's  son  the  gwln  wrol  it  way.     lit*  tew  then  ft,tu! 
to  his  wife: — "0  timid  ^lady,  what  in  this* (34)?"   Sfttt 
said  to  him  : — "Having  been  forsaken  by  you  nnit  Irft  h<»ltim! 
all  my  p  people,   I   came  here  out  of  di«gitHt  of  mind 
Here,  0  heroe,  having  my  body  w«Mlt<riu»tl  by  turd  *t' 
I  was  about  to  renounce  my   Hfn   when   nil  of   ttti* 

gods  brought  me  the  inteiligtsntto  (36).     "Ymi  will 
to  a  highly  powerful  son   who  will  tie  Ltw!   I1 
will  satisfy  the  gods  and  dent  ray  itw   di*mmt« 
been  thus  informed  of  tb«  command  of  Itut  tiy 

emissary   I  did  not  renounce  my   life  with  tlie  tit 

united  with  you  (38),     Day  O  ott*. 

I  went  to  the  Ganges  to  bathe*    An          m  i  got          1 
\Yas  overpowered  by  at  old  (39).  {  Wj§ 


MAHKANDEYA  PURANABU, 


471 


by  Mm  to  Rasltala.  There  thousanrds  of  serpent^  their 
wives  and  sons  pleased  me  and  others  adored  me  ;  then  the 
serpents  and  their  females  humbly  prayed  to  me  (40 — 41). 
11  Show  us  the  favour  of  preventing  your  son  from  slaying 
m  who  will  offend  him  (42).  The  (serpents)  living  on  air 
will  commit  offence  by  your  son.  You  should  pervent  him. 
Show  us  this  favour"  (43).  After  I  had  said  'so  be  it-  I  was 
tdorned  with  beautiful  ornaments  of  Pitala  flowers,  scents 
and  heavenly  raiments  (44).  Then  I  was  brought  here  by  the 
serpent  equally  beautiful  and  graceful  as  I  was  before  (45.) 
Setting  me  thus  beautiful  and  adorned  with  ornaments  this 
highly  wicked  demon  caught  me  by  the  hair  with  a  view  to 
carry  me  away  (46).  0  prince,  I  have  now  been  released 
by  the  strength  of  your  arms,  0  you  of  large  arms;  be 
pleased  and  take  me.  There  is  no  other  prince  on  this  earth 
like  you,  I  speak  the  truth  (47). 


CHAPTER    CXXVII. 


M 


said  :< — Hearing  thus    her    words    attd 

rtmefttbering  the  excellent  words  of  his  father  which  the  king 
alter  Ee  had  taken  the  vow  of  Kimichaka  the  prince 
Aiikshita  said  to  the  maiden.  <r  I  have  my  mind  always 
attached  to  you ;  for  you  I  renounced  all  sorts  of  enjoyment; 
An  I  forsook  you  of  slender  body  on  being  defeated  by*  the 
enemies  so  I  have  again,  obtained  you  after  havitfg  van- 
cjiiiffbecl  my  foes.  Tell  me  what  I  shall  do11  (t — 3). 

THE  MAIDEN  said; — Do  ttfou  accept  my  hand  in  thra 
charming  forest.  The  ut&icin,  of  one  willing'  with  anottbef 
equally  willing?  produces  good  results  (4).  i 


MARKAN0EYA   PURANAM. 


THE  PRINCE  said ;— -May  good  betide  you.  Providence 
is  the  instrument  in  this  or  why  have  we  met  elsewhere  (5)? 

MARKANDEY*  said:— In  the  meantime,  O  Muni,  Gan- 
dharva  Tunaya  came  there  acompantcd  by  mast  excellent 
Apsaras  and  Gandharvas  (6)* 

THE  GANDIIARVA  said:— 0  prince,  site  in  my  beautiful 
daughter  by  name  Bhftmini*     By  the  imprecation   of 
she  became  Vinh&la's  daughter  (7).     By  her  childish 
she  excited  the  wrath   of  Agastya  who  imprecated  a 
(on   her  saying),    fl  Be  you  a   woman"    (8),     We 
pleased  him,  saying  :•— "  O  Saint,   she  is  a  girl. 

You  should  forgive  her  and  show  un   the  favour"  (*)}. 
propitiated  by  us  the  great  Muni  sale!  :•— -"  Considering  her 
as  a  child  1          a  smalt  ;  while  1  tt» 

it  shall  never  be  otherwise"  (to).    Then  by  the 
Agattya  my  fair  girl  is"  bora  as   MUtoitu  in   the  of  • 

Vishlla  (n).    For  her  I  have  here*  Take  this 

my  daughter.     She  will  give  birth  to  your   son  who  will  be 
Lord  Paramount  (12). 

MAKKANDKYA  said  :~ Having  said  '  HO  be  it1  the  prince 
duly  accepted  her  hand,  Tamvuru  performed  Homa  there 
(13).  Gods  and  Gandharvas  sang  there— -the  climcec^ 

the  clouds  showered  flowers  and  the  celestial  instruments 
were'  sounded  (14)*    There  at   the  of    the 

prince  all  the  protectors  of  wealth  who  are  the 
the  of  prosperity  (15).    O  Munt,  then  they  *]{,  'without 

any  exception,  went  to  the  of  the 

with  •  that  high»*ouled  one.    The  prince  and 
accompanied  them  (i6)»    The  prince 

In  the  company  of   Bh&mint.  too  in   hi*  c«- 

]oyrd  various  objects  of  denire  (17).  tic 

with  her  la  the  of  the  city  and  on  the 

(f  8)  on  the  0!  a  river 

with'  and  and  In  the 

at  the  ot  the  (19).    Hef 


•that  •'slender-made   damsel  and   she  with   that  high-souled 

ope,    sported   day   and   night  in  various  charming  countries 

(20).     The   Munis,    Gandharvas   and   Kinnaras    brought   for 

them   there   various  edibles,   pastes,   raiments,  garlands  and 

excellent  drinks  (21).     That  good  damsel  gave  birth   to  a  son 

for    that    heroe   spending   his   days   happily  .with   Bhamini 

in   the  region   of   Gandharvas   unattainable   by   others    (22). 

0  forenvost*  of  men,  on  that  highly  powerful   son    being   born, 

there   took    place   a  great   festivity  of  the  Gandharvas  (23). 

Some  of   them  sang,    some   played   on    Mridanga,   trumpets 

and     Anaka  and   some   played  on   Venu,   Vina   and   other 

musical  intruments  (24).    There  danced  innumerable  Apsaras, 

the  clouds  dischanged  showers  of  flowers  and  the    wind   blew 

getuly    (25),     When   there   arose   a  great   tumult  Tumvura, 

bdn^   thought   of  by  Tunaya,  came  there  and  performed  the 

ydlftkannu  ceremony,  0  Muni  (26). 'There  came  the  gods  and 

the  immaculate  celestial  saints  and  the  leading  Nagas  headed 

by  Seaha,  Vasuki  and  Takshaka  from  Patala  (27).     And  came 

ft!!  the   leaders,  0  foremost   of  the  twice-born,  of  the  gods, 

Astira*,  Yuktthas  and  Gukyakas  and  all  the  V§yus  (28).    The 

great  city  of  the  Gandhacvaa  was  agitated  by  all  the  Rishis, 

fjodtf,  Danavas,   Pannngas   and   Munis,   who  had  come  there 

(2g}«    Having  performed   all  the  ceremonies  -consequent  on 

the  birth   of  the  child  Tumvaru  undertook  the  performance 

of  a  benedictory  rite   preceecled  by  eulogy  (30).     "Dothou, 

becoming  a  Lord  Paramount,  highly  powerful,  energetic  an<i 

mighty-armed,   rule   over   this   endless  earth  for  a  long  time 

(31),    May   Sakra  and   all   the  gods,  all  the  Lokapalas  and 

Rights,  do  good,   0  heroe,  to  your   prowess   destructive  of 

your  enemies   (32).     May   Marut  do  you  good,  and  may  it 

blow  with   no   dust  before  it    And  the  pure   southern  "wind 

shall  blow  gently   for  you   (33).    The  Western   Marut  will 

give  you    most  excellent  energy -and  the   northern   Marut 

will  give  you  great  prowess  (34)-"     After  the  completion    of 

this  benedictory  rite  a  voice,  without  any  body,  said  "  there 

60 


win    DC    rnaoy    iviaruts    for   you    as    inc  precrpcor  lias  said. 

And  accordingly  he  will  be  celebrated  on  earth  by  the  name 
of  Marutta  (35).  AH  the  kings  on  earth  will  carry  owl  his 
command.  And  this  heroe  will  be  at  the  hear!  of  ill  kings 
(36).  Having  subdued  all  the  king*  this  highly  powerful 
Lord  Paramount  will  enjoy,  without  any  obstruction,  the  earth 
consisting  of  seven  insular  continents  (37),  He  will  be  the 
head  of  all  the  fcinjj*  celebrating  and  lie  will 

all  the  kings  In  heroism  and  energy  (38), 

MARKANDEYA  *aid  ;-~H  earing    the  wards  of  the 
•expressed  through  one  all  the  Vtprai,  and 

aa  well  as  his  parents  were  delighted  (39). 


CHAPTER   CXXTHL 


LARKANDRYA  said  :~Thcre»pon  taking  that  clfar  son  and 
followed  hy  Vipras  and  Gandharvat  on  foot  tin*  prinrc  w*nt 
to  his  own  city  (i)  Having  r^ndinl  his  fathfr'H  IHIUM*  h« 
saluted  his  feet  with  re»v«*re*nrf»,  And  m  tfir!  thi*  hafthfut  ifiln* 
bnilt  princess  (2)*  Th*n  taking  thrt  b«y  flw  prtncf  s.»t!  to 
klftK  Karandhama  d  on  the  fliront*  0!  fiwiir^  in  tint 
of  all  (3).  "Behold  now  tin*  for*  of  y««r 

on  your  lap  m  promised  by  me  in  th*  Vow 

,  6f  my  mother11  (4),    Having  s»id  thN  and  plai^d  tin*  boy 
on  Ms  father's  lap  he  elf  scribed,  In  fqll,  evi^rythmf;  to  him  (5), 
ht*  and  titt  ry^^  fillH  wttli 

tMttt  of  lay  he  and  highly  of  iar, 

ing  I  am  (6)*11    Thereupon  i»v«*ry  other 

lie  with 


who  bad  come  there  (7),  Therein 
there  took  place  jn  the  houses  of  all  citizens  a  great  ferity,, 
who  all  thought,  "  A  son  is  horn  to  ,us  and  not  to  him  (8)» 
That  city  being  delighted  and  filled  with  the  singing  and 
and  music  of  beautiful  damsels,  other  women,  of  exquiste 
beauty,  began  to  dance  (9).  The  king  delightedly  ^ade 
tittto  the  leading  twice-born  gifts  of  jewels,  riches,  kine,  rai- 
tients  and  ornaments  (10).  That  hoy  grew  up  like  the  moon 
In  the  light  half  of  the  month.  He  gave  delight  |o  bis  parents 
and  was  loved  by  his  people  (n).  0  Muni,  he  first  took 
lessons  it)  the  Vedas  from  the  preceptors  and  then  in  number- 
less  scriptures  and  then  in  the  science  of  archery  (12).  He 
was  always  energetic  in  the  use  of  swords  and  bow ;  and  th^t 
heroe  never  felt  tired  in  the  use  of  other  weapons  too  (13). 
Thereupon,  0  Vipra,  being  humble  and  reverent  towards  his 
preceptor  he  took  lessons  in  arms  from  Bhargava  of  Bhrigu's 
race  (14),  Having  learnt  the  use  of  arms,  mastered  the 
Vftdas  wad  seen  the  other  end  of  archery  he  became  highly 
in  all  branches  of  learning  (15)5  Vishala  too, 
having  heard  all  of  his  daughter  and  of  the  proficiency  o,f  fc$r 
sort,  had  his  mind  filled  with  joy  (16).  Having  seen  his  grand- 
ton  and  obtained  his  desired-for  object  the  king  performed 
many  sacrifices  and  gave  away  gifts  to  many  (17).  Having 
performed  many  ceremonies,  the  king,  gifted  with  strength 
and  intellect  (as  he  was)  and  (ever)  vanquishing  his  enemies/ 
piously  ruled  the  earth  with  the  help  of  his  own  caste  people 
(l8)f  Then  desirous  of  returning  into  tfie  forest  he  said  to 
lls ."son  Avikahita.— "Q  son,  I  have  grown  old,  I  shall  there- 
fore) go  to  the  forest ;  take  from  me  this  kingdom  (19).  I 
no  other  (desire)  save  your  installation.  Do  yoq  tf&e 
from  me  this  well  established  kingdom  which  I  offer  you"  (30). 
Thus  accosted  by  his  father,  the  prince  Avikshita,  haying 

forest  for  carrying  on  penan- 
>  father,   I  shall  not  rule  over 


I  humbly 


.(20 


• 


this  earth*    My  mind  does  not  find  pleasure  in 


476 


MARKANDEYA    PURANAM. 


Appoint    (therefore)   another   man   (22),     Wh  ft    I  en- 

chained  I  released   by    my    father    not    by    my    own 

prowess,  Where  is  then  man  Ittteis  (or  me  ami  tho  earth 
Is  to  be  governed  by  manliness  faj),  How  can  I,  who  couM 
not  protect  my  earn  sr!f»  preserve  this  earth  ?  Therefore 
cortft.tr  tbb  kingdom  upon  some  body  rU«  (24).  How  attt 
the  man,  who  liar!  bot*tt  ovrrpownrcil  by  oilier?!  and  who  hud 
been  released  by  you  from  the  haw,  oharrve  the  cif 

his  own  order?     How  can  I,  who  haves  the  nature  of  a 
be  a  king  (25)., 

TilP  tVtilllti  said  >~  T!n«n*  5»*  ncMii  ttim'ttim  hi  Uvffn  <i 
father  and  n  *um.  A*  i/*  tin*  Uihrr  t«o  {4  llir*  jmn.  o  hero«% 
ycni  vurr**  not  ff  !<M«»rd  bv  any  u»i  rht*  but  tty  your  f*t!h*T  (  JO*. 

Tilh  »ON*  rn\H>'  »*t>  i%ift^!  I  r.itiiiiif  cli4ti|;«  my  mind  «liit*f- 
\\lm\  1  h«Mt»  H  a  jjirat  fiinriwi  in  my  mtiut  I 

tdSiyywi   (>7\     ili%  \ifin  rt»py%  Urn  by   lils 

f^tlief!  \vhoha**  tti^ti  M\i*d  (mm  ctiHirulty  by  Im  f;ilherf 
na«M*  is  UMdt*  ktitnvii  by  hi*»  f.iflii  r»  is  n*»t  barn  in  thr  ran*   of 


th 


who    a 


|rlvr*%  thr  -|    «»»«  n  »!''r    *  ! 

MAU!%  \r»Mt  v  \     •  i; 

iiiiwl-il    |»\    li  i    |  tils  i 


1 1 


u  It  -it      n    «  •  »!. 


,  «  Jilt  lh  *  4  iii  t  1  4 


fulty 


•     if  .\«n *  I.M.I: 

I       I  llVl,   ho'U    hi. 

|«»V    'I     !,;**    L  it   ^»  ' 


I  .'Itl'f  d  fii  *Vt«»>d  *  tt4!* 

ftff  tllllfiil1"          |*?**iin  ^ 


ft*      iilf 


^  if* 


!*)<!*'*  in  I  i  npuMn    ,,  «  "ti  <l  *»»i  ursi\m^'  t*4  ,u$, 

4s*  I^»|l4l  }'*'.tT  ;     ||  ,      \'»  ;•   »  'j  ;  !****    .  *  tf    I**;;***!! 
Iff  |t|  It   u\^H,  *.J^»  la.*« I  nt$  h  ill  -.  i««.U 

in  tilt  Jlf4f|J4l44  ill  lil^  *l  i«l  Ifir* 

of  the  lift  in 


CHAPTER   CXXIX- 


ri 


K, 


_^EOUSHTHUKI  said  :— 0  revered  Sir,  you  have  describ- 
ed to  me  in  full  the  story  of  Karandhama'as  well  as  that  of 
Avilcshita  (t).  I  wish  now  to  hear  the  story  of  the  high- 
souled  king  Marutta,  Avikshita's  son.  I  have  heard  he  was 

greatly  energetic,  lord  Paramount,  noble,  heroic,  beautiful, 
highly  intelligent,  conversent  with  piety.  He  performed  mariy 
religious  acts  and  governed  well  the  earth  (2 — 3). 

MARKANDEYA  said:— Having  obtained  the  kingdom   from 
his   grand-father  with   the  consent  of  his  father  he  governed 
it  piously  like  a  father  taking  care  of  his  own   begotten  sons 
(4)*     He  duly   performed  many  Yajnas  terminated  with  gifts 
and  gladly  carried  out  the  command  of  Ritwikas  and   priests 
(5),     His   wheel  was   unobstructed  in  the  seven  insular  c*n- 
and  his  movement  was  unimpeded  in  heaven,   Patala 
mA  water  (6).    Having  obtained  riches,  O  Vipra,  be  duly 
performed  his  own  action*  and   propitiated  the  gods  headed 
by  Indra  with   Yajnas  <J).     The  inferior  castes  too  zealously 
engaged   in   their   respective  duties,  and  performed,  with  the 
wealth  obtained  from   him,  Rishtha  and  Purtha  ceremonies 
(8),    The  earth  being  governed  by  the  high-souled   Marutta 
the  celestial   region,  with  its  inhabitants,  grew  prosperous,  0 
foremost  ofthe  twice-born  (9).     He   not  only  surpassed   all 
tit  kings  of   the  earth   but  with  sacrifices  even  the  king  of 
the  gods,  the  performer  of  a  hundred   Yajnas  (10).    His 
was  the  high-souled  ascetic   Samvartta,  the   son'  of 
Angiras  and  tte  brother  of  Vrihaspati  (n).    He  broke  down 

the  golden   mountain   Munjavan,  where   the  celestials  used 
**  ....•«    *.tji*   „/•_  «\     /*% 


to  go  for  he  had  pilfered 


twice-born  one,  by  giving 
ascetic* 


all  the 


the  conch  shell  oE  that  king  (i2\.    0 
lands    in   his    Yajna   he 
(13).     All   the   Rtshis  sing  fully  th'e" 


Mag  on  this  earth  who  can  perform  Yajnas  like  Manilla,  in 
whose  Ya/na  all  the  Ristiis  have  been  (15),  He 

distributed  Soma  juice  amongst   all   the  heaied   by 

Shakra  and  Dakshtn&s  amongst  alt  the  twice-born  (16).     In 
the  Yafxa  of  what  king  like  thai  of   Maruita   will  the  twice- 
born  one  aside  profuse  gold  in  filled  with 
(17)  ?    All  his                                    of  All   the 
Varna*  gained  something  or  other  from  him  and  equally 
it  away  (18)*  All           men,  who  had  their          achieved  with 
the   remnant  left  off  by  hint,  performed  many  Yajnas 
mth  in  different  countries  (it)).    O  foremost  of  Munis,  white 
he  wan                and  governing  his  jtubject*  an 
him  ami  said  (20) :— H)  king,  having           a          of  a*c<rfctcft 
assailed  by  the                of                             with  your 

to  you 

governed  the  your  grand*fither  bat          10 

I  too,  of  carrying  on  am   living  In   the 

hermitage  of  Urvl  (32).  O  king,  yourself  gmwrnin);  llir*  king- 
dom of  your  gMnti-fathrr,  I  H«C  an  irregnltirity  (th;it  nevc?r 
took  place  iluiing  th«*  rr|«;r*mc  of)  ynur  prrdrcrnsors  (*\i)» 
For^ooth^  you  have  hrnt  h!in«Hv  «*tt;ti:Iiril  in  llie  itttjffts  of 
esij«>ym<*tit  Mai  It;ivr  hint  all  omttol  ov^tr  tieiiitn!,  niiirc*  yn$t  do 
not  utiderHtand  win*  itrr  wirki*4  and  w}$n  un*  mil  <,J|).  H»ivtiig 

friiiti  IMlIb  ihr  %t*r|>ftiiin  h,iv«*  Intt^n  Muni 

anil  vitifUfd  the  water  (15),  11i»*if  lmv«*  4lv>  tlr^rrsini  ttm 
ptirtfted  Havi  wirtt  tirtiif,  rit:,  fVrcnviii);  ywir 

do  you  fot**l  to  th«*  seffirtiH  «^*)»    lltrttt 

art  uf  ttit 

at  in  tli»«4t  ii  (^/',    1)         , 

t|t  ctf  tbe  10         «*nj0y  iw  i»  lie 

of  mil  fait  eti  {.?%    |Tti«f 

tttif»k)v  **Wfi0  ire  my  Who  ii  ny 

I*  tie  01  the 

Wit  Who  *rt  py  ?  tie  on  my 


•  ~ 

with  the  enemies 


w 

Who  »  to  be  punished?    Who  is  to  be 
per*,*  should  be  looked  aftet  by  me  (3  ,)  ? 


A 


O 


Having  his 

should  spend  his 

not  indulge  in  enjoyments  (34). 
venot  for  enjoyment  but  J.uffenng 

^  3  ^'    If  • 

r  r  duties'  he 

troub  e  ln  tlus  world  bufc  atta.n.  ^ 

x    utrf;nding  this  and  reiinqu 

,,    ,p:otoise  to  underg° 
,   l°7)<  TOi  great  calato^  °f 

that  has  fcome  from  «be  ^ents  tofag  yo 
tapir,  OklhjfW.  Wh^Hstfc^e^a 
Jet  paniahnaeht  on  th«  wfeked  attd  protect  fhe  goW. 
the  tang  and  ate  ehtittted  to  th-e  sixth  portion  of  virtue 
By  no  tprotettin*  than  and  subduing  the  Wicked  yon 
be  vmfted  by  all  sids.  Do  this  ff  yen  like  (40).  I  have 
communicated  all  to  you.  I  am  your  grknd-motheh  Do 
if  you  like,  0  king  (41). 


d% 


great 
great 


tbfs 


CHAPTER  CXXV. 


M, 


LARKANDEYA  said  :~~ Hearing  the  words  of  the 
the  king  was  filled   with  -  shame.    Then  saying,  "  Fie*   on  roe 
who  am   negligent11  and   sighing  tie  -up   ttis  (f). 

Thereupon'  speedily   repairing  to  the  hcrmitaij*  of  tie 

touched  the  feet  of  hU  father1*  mother  VcctS  wuhbialMsul 
(2)>.  The  ascetics  too  duly  wt'lcomrcl  him,  IWiitititifg  the 
seven  Rtshis  bitten  by  the  serpent*  on  ih*  ground  th«  King 
blamed  himself  in  their  presence,  He  saM--1'  May  the  ««ttlh-<$ 
world  with  gods,  demons  ami  men  *re  how  J  with  the 

wicked  serpents  who    have    di§tegnr«led  my  aiid 

proytd  hostile  to  the  Brlhmtimi  (3—5). 

MARKAMDBYA  said;— Having  uniJ  thi«t  the  king,  in 
took  up. the  weapon  called  Snmvartaka  for  the  d«^tturti*»n 
of  the  innumerable  serpents  living  in  P&t&Ia  (6).  Tlu:r<?upo» 
0  Vipra,  there  was  a  conflagration  all  around  th»%  city  of 
Nagas,  on  its  being  continually  burnt  down  l>y  the  t'IT»ilj;cnce 
of  the  great  weapon  (7)*  Being  assailed  hy  (hat  weapon  the 
serpents  began  to  give  vent  to  in  **  O  lather  1  O 

mother  l- 0  child  J "  (8).     Same  with,  their  tails  biiriit, 
with  their  hoods  burnt,  taking  their  wives  anil  will 

them,  keeping  aside  their  .ornaments  < And  and  re* 

Bouncing  Pallia  proceeded  to  with   I!lilniit$it 

the  mother  of  Manilla,  who  htcl  formerly  immmrcl  them 
protection  (9—10),    Having  approached  her          Alt, 
with  fear,  saluting  her,         with  **  R*nurm* 

ber  what  you  said  to  us  before  (n)f    Formerly  we   w«n»ltip'* 

you  in  RasStala  for  something;  the  time  for  that  is 
•4MM&&    Save  us,  0  mother  0{  (12)*    O  queen,  stop 

y4ttr  iont  save  our  lives*    The  of  lite 

I§  being  burnt  down  by  tbtfirtof  his  (13). 


by  your  son.   Ha?e  pity  on  us,  0  illustrious  lady11  (14). 

Hearlttg  their  words  and  remembering  her  former  words 
the  chaste  lady  addressed  the  following  words  respectfully 

to  her  husband  (15). 

BHAM1NI  said  :-*•  Formerly  ia   Patala,  the  serpents  wel- 
coming- you   adressed  to  you  some  words  regarding  your 

(16)*    They  are  now  being  consumed  by  his  energy  and 
come  here  in  fear*    Formerly  I  promised  them  protec- 
tion (17).    Those  who  have  sought  my  protection   have  also 

sought  your   protection  for  observing  the  same  religious  life 
with  you  I   am  now  under  your  protection  (18).    Therefore 
your  son   M&rutta.    At  your  words  and   requesting  me 
he  will,  forsooth,  be  pacified  (19), 

AVIKSHITA  said:— For  their  great   iniquity  Marutta  has 
worked  up  with  anger.     Irrepressible  is  the  ire  of  my 
son,  I  think  (20), 

THK  SKRPKNTS  saicl :— •  O   king,  we   have   sought  refuge 
Do  thou  show  us  the  favour ;  the  use  of  arms  is 
for  the  of  tht  afflicted  (ai)» 

said  :-»He*rtag  the  wordd  of  the 

for  protection  tad  being  requested  by  blsntite 

the  highly  illustrious  Avtkshita  said :— (22),    "  O  gentle  lady* 

1  go  *nd  request  ysur  son  to  save  the  serpents* 

who  protection,  should  never  be  forsaken  (23)1 

If  tit  not  withdraw  hi*  weapon  at  my  words  I  shall 

tht  weapon  of  my  son.  with  mine"  (24)* 
Themupon  taking  tip  Us  bow,  Avikshtta,  the  foremost  of 
'  left  for  the  hermitage  of  Bhargava  along 

with  his  wife  (as). 


CHAPTER   CXUL 


LARKANDKYA  said :— He  §aw  his  nott  with  a 

lent  bow,  his  its  fire  til  lie 

quarters,  vomitting  fire  the 

earth  and  reaching  the  of  tad 

dreadCw!  (1—2)*  the  face  of  the 

he  said :— "  You  not  be  O  }  tale 

your  weapon  (3),  (as  you  are)  you 

carelessly  broken   down  the  order 

the  words  of  his  and  at  him  It 

with  his  bow,  Mm  ;~f<  0 

the  serpents  me  *y 

,  rule  they,  disregarding  and  to 

•(tamitage)  hate  the  (6)*    O 

my  regime,  these  wicked  (serpents)  spoiled  the  Mavis 

kept  In  the  hermitages  of  the  asceticn  (7),    They  all 
also  spoiled  the  tanks.     For  this,  C)  father,  you  not 

speak  any  felling,     You  should  not  stop  me  front  slaying 
serpents,  the  killers  of  (8). 

AVIICSIIITA  said;~~lf  they  thn  they 

wiU  go  to  hell  Now          my  «ni 

your  weapon  (9). 

MARUTTA  $t«l :— I  too  ulto  g0  10  hell  if  I  4&  itt 

tiy  to  bring  the  to  bay,    1)0  not  wtt 

fore^O  father  (xp). 

^  AVIKSHITA  aaid :— All 

with  me*    Out  of  honor  to  me  do  you  yew 

.What  Is  the  use  of  0         ?  (n), 

,    1  HAWTTA  said  ;~I  shall 

wit  have  committed  a  ;  «y  §WR 

dlftf  |0w  €fttt  1  your  (u).    A  lwif  wbt 


fi 


MAMAHDKVA 


481 


those  who  dd&erve  puimhnteat  and  protect^  those 
who  are  good,  attains  to  sac@rd  regions.  One,  who  negtecla 
fbit  duty,  goes  to  hell  (13). 

MARKAMDBVA  said  ;~AIthough  he  was  thus  repeatedly 

prevented  by  his  father  the  son  did  not  withhold  Ms  weapon, 

Ht  then  again  said  (14^  ;—«  Although  prevented  by  me  you 

art  still  beot  upon  killing  the  serpents,  who  ia  fear  bavo 

refuge  with  roe*  :I   shall  then  adopt  "the  remedial 

(15).    I  have  'also  learnt  the use  of  arms;  it  fe  not 

you  alone  who  are  at   expert  in  it.    O  kicked  one,  what  is 

your  proweess  before  me  (16)  ? 

M^EKANDEYA  said : — 0   foremost    of  Munis,  thereupon 

Avikshtta,   with  his  eyes  reddened  with  rage,  took  up  the 

Kda  (17),    He  them  .set  to  the  -bow  the  highly 

and  most  excellent  weapon  of  Kala  capable  of 

burning  clown   the  enemies    (i&).      Assailed    by   Samvarta 

weapon    the    earth    was    agitated.    And  when   the   Kala 

was  taken   up    all    the  mountains  were  agitated 

the  deadly  weapon  uplifted  by  his  fetfccjt 

tloids***11!  have  taken  up  tbif'  v$ap&p,,  $0$ 

the  wicked  *od  not  for  kitting  you.    Why  do'  'yw 

discharge   the  deadly  weapon  '  at  me,  your  soaf 

of  his  own  duties  and  always  obedient  to  yoti 

3i)?    0  great  one,  my  duty  is, to  protect  my  subects,; 

lor  destruction  have  you  taken  up  this  weapon  (22)  ?  . 

AVIKSHITA  said:- — ^1  have  made  this  exertion  for  prc*-' 

them  who  have  sought  my  shelter  ,  Thou-  art  th^ir 

do  not  save  me  (23)*    Either  having  slaiq.,me' 

tbd  prower  of  your  weapon  do  thou  kill  the  wicked 

or  having  slain  thee  -with  the  strength  of  my  arms 

1  tbe-.gtaat  strpeat?  (24)*;  0  fie  on  the. life 

ol  that  man  who  does  not  •  help  "him  who,,  seeks  his  »h^Itptr 

if  he  be  one  of  the  enemies  (25), .  i'-am  a  Kshatriya 

«ti         m         have  sought  my  shelter';  thou  art  their  enemy. 

thou  not  be  staia  by  me  (36)  ? 


MARUTTA  said :— •  He,  in  in  tlw* 

of  governing  the  be  he  a  a  § 

or  the  preceptor*  be          by  the  I 

therefore  strike  thee,  O  father*    D0  not  tie  I  am 

observing  my  own  duty  and  am  not  with 

MARKANDEYA,    said  ^Thereupon 
bent  upon   killing  one  all  the 

others  came          (29),    TVy         to  :— *'You 

not  discharge  your  at  your  and  you  not 

also  kill  your  son  of  illustrious 

MARUTTA         :— The  ba         by  me 

the  earth  should  be  protected,  are 

Where  is  my  folly,  O  ye  twice-born          (31). 

AviKSlliTA  said :— * My          al*o  If  10 
have  sought  me.    O  ye  my  son  bit 

an  fat  bft  it          to  kill  i»y 

Tut  said  u*»TeII  iff 

rolling  with  terror  that  we  shall  revive  the  Vipras  who 
been   bitten  by  the  wicked  serpents  (33)*    No  u<ws  therefore 
of  fighting,  0  ye  foremost  of  kings*    Be  rrconcitad*     Both  of 
you  are  of  firm   promise*  and   are  conversant  with 
duties  (34)* 

MARKANDRYA  said :— Then  her 

Aoni  said :«— M0  chlldf  at  my  words  you  have 
self  for  d«tf0yt«g  (35).    My  has 

accomplished!  for  lite 
regained  their  lives*    You 
hive  sought  your  pmttetion  (36). 

BMAMINf          :—  I  WHS  by 

I*  «f  *P 

in  Plttta  »nd  therefore  my  wai  In  this 

work  by  myself  (37)*    Therefor^  0  onev  It  li 

f roper  that  there  should  bt  an  end  of  tty 

and  son,  yottr  and  *on  (31). 

said  with 

ii4  |y  their  ttit 


1 


,      ,  ,  r 


- 


°dsiri' 


ta 


foremost 


. 

Wrth  and  is  freed  from  all  sins  (5  !). 


born,  one  gets  the  best 
g  C8t 


CHAPTER   CXXXH. 


K 


said:—0  Sir,  you  re- 

counted in  full  the  of  I          to         of  an 

account  of  his  (t).    O  I         to         of 

of  his  children  who  and 

Do  you  relate  It  (a), 

M  AftKANORYA  said  :-—  Marutta  had  i  §01  by 

the  nftffie  of  Nftrtshwanta ;  of 

eldest  and  foremost  (3)*     Marutta,    the  0!    tbt 

Kshatriyas,  ruled  over  the  for 

(4)*    Having  hit 

K*/**f  ftftd 

into  (5),  otk 

tusteritlts  with  a  concentrated  mind  and  filled  the  fttafen 

and  earth  with  his  fame  he  ascended  the  hea¥enf   O   Vipra 

(6)*    Observing  the  conduct  of  his  father^ as  well  as  that  of 

dther  kings  his  son,  the  Intelligent  Nartswanta,  to  think , 

(7),    *%  this  familjp  my  the 

celebrated  many   Y&jnas         rightcouily  the 

(8)*     They  away  and  fled 

battles*    Am  1  capable  of  following  the  of 

touted  ones  (9)  ?    I  wish  to  follow  hit  and 

his  religious  acts.  If  I  do  not  do  this  1 10  (10)  ? 

What  credit  t  king  if  he  tie 

tarth  ?    For  by  not  go? ertting  the  the 

to  hell  (i  i).    While  they  It 

If  the  king  performs  mid 

(if |?    Pride  of  birth,  shame,  - 

wn  present  t          from  tit 

(13).    All 
,  by  my  and  my  etn 


oeen    cone 

y  my  forefethers?  They  all  performed  K*>*r,  made' 
charities,  never  came  from  the  battle-field,  were  great  war- 
riom-.ft&d  manly.  1  shall  do  such  works  as  had  not  been 

attempted  by  them  (15—16).    My  predecessors  celebrated 
EO  doubt  but  they   could  not  do  so  uninterruptedly 
!•  Adi  do- this  (17). 

MARKANDSVA  said  :— Thinking  thus  that  king  undertook 
a  Ya}na  adorned  with  the  gifts  of  riches  the  like  of  which 
tad  not  been  performed  by  any  (18).  He  gave  away  prokse 
iiches  for  the  maintenance  of  the  twice-born  •  the  king  then 
give  hundred  fold  food  in  that  JV»<z  (19).  He  then  con- 
ferred upon  each  man  of  the  earth  kme,  raiments,  ornament^ 
and  store-houses  of  corn  (20).  Thereupon  when  that  king 
undertook  the  celebration  of  another  Yajna  and  when 
it  was  taken  in  hand  he  invited  many  Brahmanas  but  could 
not  get  any  (21),  Every  one,  of  those  Brahmanas  whom  the 
king  invited  to  take  up  the  duties  of  a  Ritwika,  said';to  hino, 
'VVf*  tft  engaged  elsewhere  in  another  fafna  (22).  Request: 

bodjr  else,  0  king.    The  riches,  that  you 
your  Ya/n*>          not  be*n  trusted  as  yst*  (^3 
MAREAHDEVA  mid  :*^When  the  king  ot  the 
did  not  get  Btmhmtnas  to  a^et  as  Ritwifcas  he  began  to 

gifts  a*  the  outside  altar  (24).    Still,  they,  who  had  theiif ' 

filled  with  wealth,  did  not  accept 'them.     He,  therai 

*  to  make  gifts  unto  the  twieerborn  with  a  pdw 

SiM  (35).    "  Oh  J  fe  is  a  Mgfhly  grand  thing  that  there 

if  to  poor  Bithmiana  on  this  earth.    But  the  treasury  has 

and  {futlftjM  is  the  object  of  those  who  pet  form' 

(*$).    No  one  will  require  a  Ritwika  for  the  people 

world  w!Hi»ot  celebrate  Yq/n*s.'  We  shall' not  be 

If  nw  vrfib,  to  gifts  unto;the  twice-born  (27). 

A  said :— Thereupon  saluting  repeatedly  with 

Hrahmanas  he  made  them  Ritwikas   in  his 

anl  they  b^an  'that  great  ceremony  (28).    It  was  a 


488 


great  wonder  that  when  that  that 

there  were  many  men  on  in 

(29)*    (So)  there  did  not  *  of  the 

born.    Few  Br&hmanas  for 

Whenever  the  king  in 

Jftynas  many  people!  with  the  monty  by 

took  numberless  such  ceremonies  on  (31)*    When  the 

king  Narishwanta,  O  Muni,  the  of  a 

JKgfc*  there  took  of 

Ifynas  in  the  west,  in  the  north,  in  the 

and  fifteen  in  the  north  (32—33),    O  such  w«i  tie 

virtuous  king  NarishwanU,  the  son  of  ift  the 

of  yore  renowned  for  his  strength  and  C34)» 


CHAPTER  CXXXW, 


LARKANDEYA    said  ;~NiriihwantAfi    son  tbt 

of  wicked  had  the  of  *»d 

the  and  of  an  (i).    The 

(Narl$itwaata)  him  on  The 

MI  out  li?ed  in  hit  for  nine  (^)*    At 

be  endurance  by  (»o  in  tili 

womb  the  prince  will  be  by  (j),  his 

t  with  tlit  f  nt  and  tlit 

^  of  to  the  ion  of  i|)«    Tit 

,  learnt  in  full  the  of  tit 

(5).    Ht  in  full  the  Sn 

Dttttdwbll,  the  it  titt 

Ihi  iftl  *it 


MAKKANDKYA   PURANAM; 


489 


from  Sakti  and  that  self-controlled  (prince)  received 
«  T  fr°m  the  r°yal  Saint  Arshmishena  (7).     Suma- 
h    Kthefayamvara'  invited  by  ^r  father,  accepted  him  as 
?  CC°mpIishedj  hi^souled>  highly  powerful  and 

^    I1" , thC  USe  °f  amS  aS  he  Was'  in  the  Presence  of  all 
who  had  come  there  for  her.     She  was  the   daughter  of 

he  powerful  Chlrukacinan,  the  king  of  Dasharna'(8-9).  The 
**My  powerful  and  heroic  son  of  the  king  Madra  was  greatly 
to  Sumana  (I0).  And  so  were  the  great  bowman 
*nd  the  Inghly  intelligent  prince  Vapushman,  the  son  of 
Sangkrandana  and  the  prince  of  Vidarbha  (n).  Seeing 
Dama,  the  subduer  of  wicked  enemies, -selected 'by  her  they 
to  consult  with  each  other,  assailed  by  Cupid  as  they 
were  (1 2)  :-~"Taking  away  this  beautiful  girl  by  force  from 
Mm  we  shall  go  to  our  houses.  His  amongst  us  this  fair 
one  will  be  the  religiously  wedded  wife  whom  she  will  select 
of  her  own  accord,  according  to  the  rules  of  Sayamvara  (13— 
14)*  If  iher  of  inebriate  eyes,  does  not  like  any  one  "of  us, 
ilit  mtjit  marry  him  who  will  slay  Dama  (15). 

HARKANDEVA  said  :~*Havmg  made  this  resolution :  the 

princes  carried  away  that  fair  one  from   the   side  of 

Dama  (16).    Thereupon   some  kings,  who  were  on  his  side, 

much   as  well   as   som,e  others  who  were  the  arbi- 

(17),    '0  great  Muni,  beholding  them  sorry  on  all 

said  to  them  (iS), 

DAMA          :— -0  ye  kings,  Sayamvara  is  mentioned  in  the 

lift  of  religious  acts.     Do  ye  consider   whether  her   being 

away  by   force  is   fair  or  wrong  (19).    If  (to  save 

tier)   Is  wrong  I  should  not  take  any  step  and  must  marry 

another  wife.     And  if  it  is  fair — fie  on   me  if  with  my  life   t 

her  by  subduing  the  enemies  (20). 

Thereupon  the  king  Ch&rudharma,  the  lord  of  Dasharna, 

them   all   silent,  addressed  the 'assembly,  O  great; 
Mtmi  (at).    <r  Do  ye  consider,  0  ye  kings,  what  Dama  *  has 


490 


.said  relating  to  what  is  .tfi'l  <M*          tin 

not  suffer  deterioration'*  {22:, 

MAEKANDEYA  §&!<( .—  «*if|  to  thai 

lord  of  the  earth  :— 4t  Thw    w  iw 

marriage  that   is   bro»  glil    iliti**!  Uy  tit  t**w*ti  'It 

other  (23).     Thin  m  for  lit*  i^i  tw  Vrti*)iy,t*, 

Sudras  and  BrAhmau*!***     Viiti?  &  M4tr  Mgi*          lir*  n 

celebrated  vrillt  D^ITM  (24,,      I  lirr*          i»^Jtt!> 
belongs  to  Ddnin*     Clnl)  lit ,  wlw  M  lf|    4rstirf 

otherwise  (25)*      Fhen  lilt-  f:  J          **t  %%|nt  itn 

the  words  of  the  kiig  of  U«i<*)tArtf<)f  fJ^i  •"*"  Tlir|f 

foolishly  said  that  ilie  GSntJl^rti  <»|  ii  thr 

for   Kshatriyas.     There    »*    liti^thfT 
Rlkshasa   for   the  (*7  ,     Hr* 

away  by  force  after  all  Itw*  nUi> 

.  ;.hftt.  according  to  tlt«  i*l 

k  the  beat  form  of  maniag^    fur  ittr 
one  h  the  second,     Thin   K   tlit   ilnty  tif  tin*  K>h.ttrh.i^  M* 
laid  down  by  Mahftnandit  ninl  nilin^  \^iii 

MARKANDEYA  said  :-- .Thf«rrwj»«»n  tiir  futi|j%,  i%l«i  Jnni 
addressed   before,  again    nairl  wunis,  m;unl,ittuti|{  titbit    t  smlc 
and   religion   out   of   regard    ftir  r;irh   oihrr  ijnft     Ttitf  It  I§ 
that  the  Rak«ha»a  form  of  111*11  ii*  t^m  lm  ||t 

.ICsbaMyts.    But  he,  of  «!l  mm,  w*»  by  thil 

as  her  fitting  (31).    That   w 

form   of  marriage  when   one  *  Kjt|  fiy  ft||t:t 

having  slain  all  the  »{  l,rr  frthrf .     «lt|  |t  ^  lltlt  ^ 

wben  the  has  a  (31).     ftt  lfll»  pw%f>ww  ^ 

all  the  kings  the  Damn.     How  can  firm  tm  tfc*n 

either  the  Gandfiarvi  f^^  t|l  TOlllfi4|tf  ?  4J(0- 

Maidenhood   does   not    hold  In  die  «•*«,  til  millsrllt 

%  marriage  the  girls  are  aitirij  tt»  fci,lis   (1|j     f|tf 

!^Jf€fl  !ltr  away 

tMii>y  force  but  il  i*  not  fair  (35), 


r 


and  fi 


i*M*n«d  with  ire.    He  then 
(36).    "HI  behold  my  wife 
«en  what  {,  the  use  of  my 
(37).    Oh  fie  on  «, 
fie  on  my  arrows  j  fie 
family  «f  the  Mg 

aurvive  after  tak- 
Proficiency  !.  the  use  of  b 
words  to  the  Hngs  headed 
W  D«.«,  8abdUW  of  ^ea 
DAM,  S8id  :-HoW  can 

eyM  and  bom  in  this 
«•  or  that  one  P  ntokh'g 
le  that  y«  may,  affcer  va0qui8W 
able  lady  your  wife  (42).  g 

said:~Having   said 


u 
** 


addresse^ 


'  °f 


on  a  co«fl»ct  Between  Dat«a  wfl  ail  . 
tbtre  Mahana0da  with  *  dagger  in  his  hand  (46). 
him  approach  with  a  dagger  in  his  hand  in  that  great  eji 
counter  Purandara  discharged  a  downpour  of  arrows 
«t0W*r(47).  Those  weapons  and  the  network  Or 
Mftlilnanda,  with  his  dagger,  immediately  cut  off  (48).  er- 
«P»n  getting  in  anger  upon  Dama's  car  the  highly  powerfa! 
Mahftnanda  engaged  in  an  encounter  with  him  (49).  Riafea- 
nanda  fighting  in  many  ways  Dama,  out  of  Iight-hand«(iness, 
discharged  an  arrow,  burning  like  -the  fire  of  dissolution,  3t  his 
heart  (50),  Thereupon  taking  it  out  of  his  heart  whi*  was 
««t  MahSnanda  threw  a  shining  sword  at  Dama  (51),  Dama, 
Witlt  his  Sakti,  cut  this  off  which  was  like  a  ^re-bran  d 


492 


.about   to   fall     He   alno   rut   oft    M^ili'mawta'-.    In, til    witli  *t 
Vetasa  leaf  (52),     On  Mah#narnl»t  Mn%  ,*!!   ittf 

fled  away.  Then  stood  llwrr  V^jttt4titi*iti#  tltf  king  ot 
Kundina  (53),  Then  the  son  ol  fttr  ktitg  <*(  hr»ti.in,  rl,itad 

with  the  pride  of  strength,  coining  to  tffi  tiattfr-fif  {t|(  fought, 
with  Dama  (34)*  The  lighl-hanrlnl  {Il;itnif  rut  nil  itt 

battle  his  Jreailful  «woni,  ihr  lti**ni  t>f  lits  rtufiuinr  ruirl  his 
flag-staff  (55).  Having  his  fit*  up  y^ 

club  of  many  thorns.  That  too  hn  immrdstt^iy  nil  nff  (rom 
his  hand  (56),  And  a»  »«0n  AI  Vn|Mi*hm;tii  wai  aluMit  to 
lake'  :up  another  puxverfui  wmpwi  1)4111,1,  fiirrrtti|j 

arrow,     immedaiteiy    struck    liiitt   Huwn   an   «,%iriti  {57! 
Falling  down  on  earth  he  brgitti  to  trrmhlr  wtitt  «II   (tin 
dislocated.    Then   the   princes   matin   ii|i   itirtf  to  fly 

from   the  battle-field    (58).     Tlirti  ttittg  dtnttt* 

dined  to  fight,  leaving  them  uttti  itir 

s«l{-conttolled    Duma  went  (§9),     T!tt*it  the  of 

Dasharna  duty  celebrated  the  t>*twr<*n  Dama  *itn) 

Sumana  (60).     Aft«r  Im  marriagit  FKinu  Iivf*l  f*n   *.<»m**   fitnr 

the   city   of    the    king   of    Dasharna    iiml    tlini    with  lii^ 
wife  went  to  bis  own    city  (6 1),     Thru  cunirrritt^;    lifmti   him 
elephants,  horses,   chariots,   kirn*,   n^e*»}  cdinrlH, 
vants,  and  many  servant»,  clothes!  bow*  itntl 

filled  with  many  excellent  thingii  lite  of  it  it! 

him  away  ..(62—63). 


CHAPTER    C*  X  X  X I V. 


t)|e 


•IIARKANDEYA 


493 


iftff  mother  (t).  SumanI,  of  fair  eye-brows,  also  saluted  her 
father-in-law1  and  mother-in-law.  They  too,  O  Vipra,  also 
welcomed  them  with  blessings  (7.).  On  his  marriage  and 
return  from  the  city  of  the  king  of  Dasharna  there  took  place 
a  great  festival  in  Narishwanta's  -city  (3).  Hearing  of  the 
alliance  of  his  son  with  the  king  of  Dasharna  and  the  defeat 
by  the  kings  the  emperor  Narishwanta  was  greatly  delighted 
(4)*  The  prince  Dama  sported  with  SumanS  in  gardens, 
palaces,  forest-lands  and  in  the  valleys  of  the  mountains  (5), 
Having  enjoyed  many  pleasures  and  grown  old  the  king 
Narishwanata  installed  his  son  Dama  in  the  kingdom  (7),  His 
wife,  the  illustrious  Indraseni,  also  followed  him  to  the  forest 
and  led  with  him  the  Vanaprastha  mode  of  life  (8).  Vapush- 
mln,  the  sort  of  Sangkrandana,  the  king  of  Deccan,  w^nt  to 
that  forest  for  hunting  followed  by  a  small  retuine  (9).  See- 
ing the  ascetic  Narishwanta  covered  with  dust  and  his  wife 
Intlrasenft,  greatly  reduced  by  hard  aurterities  he  asked  him, 
"Who  are  you  ?  Are  you  a  VIpra,  Kshatriya  or  a  forest 
or  a  Vaisya  who  is  leading  the  Vinaprastha  mode, of 
life  ?  Tell  me  thin11  (to— n).  Thereupon  the  . king,  t 
ant  of  the  vow  of  *itwue,  -gave  him  wo  reply. 
communicated  unto  him  everything  duly  (12). 

MARKANDBYA  said:— Being  informed  -that  NarishwafitS 

was  the  father  of  his  enemy,  Vapushmln,  -saying  "I  have  got 

ywt"  held  him  by  the  matted  locks  (13),    Indrasena  crying 

'Alas'!   AlasP   in   suppressed   words   he   took   up  his 

tword,  and  said  (14)  :—•  <fHe  is  the  father  of  Dama  who  van- 

quiffhed   me  in  battle  and  carried  away  ray  Surnaoa.     I  shall 

kill  him ;  let  Dama  save  him  (15).    I  shall  slay   the  father  of 

the   wicked  one  who  vanquished  the  -entire  host  of  -kings 

securing  the   maiden  '(19).    I   shall  .kill  the 

of  -my  enemy,  the  wicked  Dama  who  fought  with  me 

In  Let  him  prevent  me"'  '(17). 

MARKANDBYA.  said:— Having  said -this  the  wicked  king 
cut  off  Ms  head  whilst  Indrasena  kept  up    cryiof 


49* 


MARKANDEYA  PURANAM. 


(18).    Thereupon   all   the  ascetics   and  other  dwellers  of  the 
forest  said  to   him,    "Fie  on.  you!  Fie  on  you  \"    Seeing  it 
he  left  the  forest   for  bis  own    city   (19).     On    his    departure, 
fndrasena,  heaving  a  deep  sigh,  despatched   a    Sudra    ascetic 
to  her  son   (20).     She  said,  "Go  immediately  and  communi- 
cate to  my  son  my  words.     You  know  everything    about    my 
husband's   affair.     What  more  shall  I  speak  (2l)H     Still  you 
should  inform  my  son  of   what   I   say,  with  great   sorrow   on 
beholding   the   wicked   condition  of  the  king  (22),     He  is  the 
king,  lord  and  the  protector  of  the  four  Varnas,     How  fair   it 
is  that  he  does  not   protect   the   ascetics  living  ip  hermitage^ 
(23)?    While  I  was  crying  "O  lord  !   O   lord!"   Vapusfiman, 
holding  my  husband  Narishwanta,  engaged  in  ascetic  observ- 
ances, by  the  hair,  killed  him  without  any   fanlt.     You   have 
gained   this  reputation   as  a  king  during  your  rule  (24—25). 
Such  being  the  case,   behave  yourself  in   $vck  a  way   that 
Wtwe  may  Q0t  disappear.     I  should  not  spent  (more)  in  this. 
I  am  a  female  ascetic  (29).    Your  father,  au  aged   ascetic, 
bas  been  killed,   though  he  was  innocent.     Think  what  you 
should  do  in  this  (27).     You  have  heroic  ministers   well   read 
IA  ail   branches   of  learning.     Discussing  with  them  do  what 
is  proper  (28).     O  king,  this  is  not  in  our   province   who  are 
ascetics;  you   are  to  do  thiSi    Hear  of  the  conduct  of  other 
kings  (29).    Viduratha's  father  was  killed  by  a  Yavana  whose, 
family  was  destroyed    (in  turn)  by  his  sou  (30),     The  father 
of  Jambha,  the  king  of  Asuras,  was  bitten  by    serpents.     And 
so  by  him   ail  the   serpents   Jiving   in   PatSIa    were  killed. 
Hearing    that  his  father  has   beea   killed   by   a  Rakshasa 
rartshara  completely   destroyed  the  race  of  Rakshasas  with 
fee  (32).    A  Kshatriya  cannot   brook, the  insult  offered  to 
*ff  other  member  of  his  family  what  to  speak   of   tbe   des- 
of  his  father  (33)?    JB   thi,  your  fatber  has   not 
&^|  killed   nor  a    weapon   1m   ptrack   him    hut 

been   kilted  aBd  ded   with,  ^weapon 

is  weapon   on   the   dwellers 


JtfARICANJDEYA  FURANAM, 

of  the  forest?  Will  you  fear  when  your  son  is  killed  (35)? 
Therefore,  0  king,  you  should  mete  out  a  condign  punish- 
mtat  to  Vapushman  along  with  his  servants,  kinsmen  and 
friends  (36). 

Having  despatched  Indradls   with   this   intelligence,   that 
great  lady,  embracing  the  body  of  her  husband,  entered  into 

fire  (37). 


CHAPTER    CXXXV. 


IViARKANDEYA  said: — Being  commanded  by  Indrasena 

the  Sudra  ascetic  went  there  and  communicated  the  destruc- 
tion of  his  father  unto  Dama  (i).  Being  informed  by  the 
of  the  death  of  his  father,  Dama  burnt  with  ragf 
like  fire  excited  by  clarified  butter  (a)*  0  grort  Muni,  feting 
COnnumet!  by  tlie  fire  df  anger  and  pressing  one  hand  against 
the  other  he  gave  vent  to  the  following  words  (3),  "Inspite  of 
my  existence,  his  son,  my  father  was  killed  by  that  greatly* 
cruel  one,  throwing  an  insult  at  my  family,  like  one  having 
none  (4)*  If  I  forgive  him  I  shall  do  so  for  want  of  manliness; 
my  duty  is  to  punish  the  wicked  and  help  the  good  (5). 
Whit  is  the  use  of  lamenting  much  as  'Oh  (father)'.  I  should 
now  do  what  should  be  done  in  this  mattar  (6).  If  I  do  not 
about  the  gratification  of  my  father  with  the  blood 
coming  out  from  Vapushman's  body  I  shall  enter  into  fire  (7) 
I  perform  the  water-giving  ceremony  of  my  father 

with  his  blood  slain  in  battle;  I  shall  feed  well  the  twice-born 
with  his  flesh.    Or  else  I  shall  enter  into  fire  (8).  •  E^ren  if  the 
Gods,  Yakshas,  Gandharva*,    Vidyadharas  and  all  tfee 
come  to  his  help,  even  them  with  him  I   shall  reduce 


MARKANDRYA 


to  ashes  with   my   weapmi>  (cj).     Having   *tbiti   the 
sinful  and  dishonest  king  of  f)«cc«i   in  battle    I    ifrtil    enjoy 
the  eartli  folly*     If  I  ratmot  kill  him  I  enter  Hie  lire  (to). 

1  shall  slay  today  the    highly  wicked   on**   togrthttr    with    hi* 
friends,  relatives,  infantry,  cavalry  ami  ttti:   army, 
the  aged  ascetic,  observing  the  hr>\v  of  j»il**mef    living  in  thf 
forest  and  always  extending  words  of  hlcHsmgH  (l  t)»     Taking 
up  their  bow  and  sword,  riding  thi*  t  hariot  cotifictntitif 

the  army  of  the  enemy  I  altali  carry  cm  mi  cinsiaiiglif  there, 
All  the  ASHtttnbled  there  will  »i*e  II  (i  .1)*  1 

this  army,  brought  up   by   mywlf,   fur  tlir    iiiiinwliilr 

and  absolute  dcHtruction  ot  thi*   famili<**   of  who   will 

help  him  wlilk  t*iigag«c!  in  an  rtiroiititer  with  me  to-ihiy  (13). 
If  the  king  of  g4*«N  comes  10  th*  battle  with  th«  tliiittflerbtilt  in 
hit  hand,  the  king  of  Pitrw  taking  up,  in  bis  dreadful 

rod  and  if  the  king  0{  and  10 

him  iillt  !•  shall  kill  hint  with  the 

vultures -be  satisfied  with  his  and  blood  by  whom  despite 
rny  exlsleuice,  bin  son,  my  hither  has  bfrn  slain.  He  hail  bin 
mind  undc!i'  contic>!t  was  trrrd  from  fully,  had  tii*» 
from  the  for<  st  tci  IUMV^U  ami  »%rd  to  livr*  uti 
dropped  from  iirr^  am!  w;t»  iiirmlly  low.uth  all 
(15), 


Illii 
ion  his  in  hi* 

01   ill* 


497 

til  censuring  destiny  he  said  to  all  the  ministers  arid  sum- 
moned his  priest  (2). 

DAMA  said : — Tell  me  now  what  is  proper.    My  father  has 

to  heaven*    You  have  heard  what  the  Sudra  ascetic  has 

siid  (3)*    That  king  was  an  old  ascetic,  was  leading  the  Van^ 

pftstha  mode  of  life  and  observing  the  vow  of  silence.    My 

mother  Indrasenft  has  communicated  everything  to  me  in  truth  f 

ti  what  should  be  done  to  Vapushmtn.    That  wicked  one, 

talcing  up  his  sword,  and  holding  by  the  hand,  killed  the  king 

at  if  he  had  none.     My  good  mother  has  addressed  the  word 

ffier  to  me  (4-— 6)»    Having  embraced  the  unfortunate  Naris- 

wanta  shorn  of  all  beauty  she  entered  fire  and  attained  to  the 

region  of  gods  (7).    I  shall  to-day  encompass  what  has  been 

by  my  mother*    Arrange  therefore  the  elephants,  cars, 

aad  the  army  (8),    Without  vanquishing  my  father's 

enemy,  slaying  the  destroyer  of  my  father  and  carrying  out 

the  words  of  my  mother  why  shall  I  try  to  live  (9)? 

HAiItANPE¥A    said: — Hearing  his  words,  the  ministers 

army,  having  their  minds 
to  eidaiifti&g  'Ato  f  *:  Alas11  (id). 

them  and  obtftfciag  Messiahs  -from  tfie  priest  •' 
of  the  present,  past  and  futuvfe',  they,, with  the  army, : 
iatuedout  (XI).    Sighing  like  the  king  of  serpents  and  kill-  < 
Ittg  the  army  of  SoumapUla  and  others  in  Jamya  country 
quickly  approached  Vapushmln  (12).    SangkrandanaV" 
•on  Vapuihmin  was  informed  that  Dama  with  his  army  and  i 
ministers  had  come  (13),    Without  the  least  agitation  of  the" 
wind  h&  commanded  his  arniy  and  sent  an  emmissary  out  of* 
ttie  city  (with  the  news)  (14).    <40  Kshatrya,  come  quickly  ,to 
me;  Narishwenta,  with  his  wife, is  expecting  you  (15).   TBese' 
my  sharpened  arrows,  shot  off  pay  bow,  piercing  your  body,  will 
driik  your  blood  lot  battle  (16)*   :  /.  :,.;/-::  .  '        :     ,  .    . 
MARKANDEVA  said  ;••— Hearing  all  th&  from  tfee  Hfiess^nger 
and  remembering    his    former  promise  Daraa  went  there 
•ptdlly,  sighiag  like  a  serpent  (17).    Inviting  him  to  • 
63 


rr 


49* 


he  said  "Ha,  who  Ii  a  »«rt 

a  great  encounter  and  Tfii 

charioteer  fought  with  the  Utrr  the 

elephant  and  horse  with  the  The  ft*  tSnw  a 

encounter,  O  saint  (19)*    O  tit 

in  the  presence  of  mil  the  the 

earth  trembled  (20).    Neither  the  nor  Ibr 

nor  the  horse  could  hi* 

commander-in-chlci  fought  with  fis)*  hi* 

shaft  deep  Into  his  On  hi*  the  10 

their  heels*    Then  unit!  to  Jits 

(23) :— «r<  Having  ilain  my  ha«!  tw 

and  who  was  carrying  on  g% 

one?    Return  if  you  are  a 

,    M ARKANDBYA  Mid  :—  tht 

Offtfmsbraiit}  with  Mi  till 

relative^  fought         him  the  tky  i»i  tie 

were  cowrd-  with  0ff  hii  His 

covered  Datna  with  hi$  car  and  with  a  m»t  wotk  of 

arrows  (as)*    Thereupon  in        rr   ln*g«*llrii   l#y  ilir  wl 

his-  father  Dama  cut  off  those  *wawi  an«!  lit 

with  bis  owo  (26).    With  one  lie 

abode  of  Yamt  hit  titnl 

(27)*,    On  the  death  of  his         and  titt* 

VapoahmSoi  fought  with  In  the 

resembling  (28).    O  li«  too  cut  tiff  Mi 

arrows.    Both  of  nf 

fougbt  fiercely  Having  lit 

discharge    of  ,trr0w%  t*a 

foaghfc  with  each  other  with  ftr 

aiinonient  of  the  of  ttis          t  the          in  ibn- 

and  holding  Mm  by  the  bjttr  and  trim  tin 

placing  liis  foot  m  lib  and  tap  t«i 

saii  (31),    c«  ye          men,  mi  I 

ai*  off  tht  itact  0C  tie 


^d:~Haviag  said  this  Dama  oat  off  «. 
tart  with  tuft  sword.    With  a  view  to  bathe  in  10s  bbo<i 
the  god*  rfW  n<*  P^cnt  him  (33).    Thereupon  with  the 
blood  of  Vapushmtn  he  performed  the  water-givhm  cere- 
mony and  wilt*  his  flesh  he  offered  Pitida  (34).    He  fed  ths 
Brahmanas  ami  Ri»k*hasas,  and  then  being  freed  from  debta 
to  hi*  tether  he  left  lot  his  own  city  (35).    Such  were  the 
king*  of  Uift  *okr  dynasty  as  well  as  other  intelligent  heroes, 
partners  of  Yajnas  and  well  read  in  the  Vedas  and  rel 
ligtotis  book*.    I  do  not  tike  to  enumerate  them.    Hearing  of 
their  account  a  m»a  is  released  from  sins  ,(36—37). 


CHAPTER  CXXXVll. 


HP.  Bmr«  »al  d  :—  Hiting  aaid  this  aod  left  the 
of  Kroutbthuki  the  great  a«cetic  Markandeya  perfornwd  |he 
tnld-day  ritc»  (i).  We  have  also  heard  from  yo%  0  great; 
MCrtic,  what  yea  have  said.  This  is  the  Siddhi  without  begiar 
ntng  described  formerly  by  the  Self-Sprung  Deity  (?)< 
which  you  communicated  unto  the  ascetic 
«nd  awnpiciout  as  it  is  and  which  gives  Jongivity  and 
cowpH»lime»»t  of  »«  objects  (&  Hearing  aad^readmg  ^e  four 
tuition*  wt«cb  you  put  io  the  beginning  .people  are  iw* 
tm«l  «il  sini  (4).  0  Mmi,  o«  ^ave  described  unto  ». 


6r  the 

W,tory  of  tb*  kingt,   What  n»*re  »r« 

.U  tteie  or  Mdttef  tb«m, 

tin.  wtilttd,  iad«  WraifK  »t  ww 


the  eighteen  PurSnas  enumerated  by  the 

it  kn^ftt  widely  at  (7),    They  are 

Padmar  Vishnu,  Siva,  the 

seventh  is  Mlrkawdcya  (R).    Th*  tit          and 

Bhavisbya  Is  the  ninth;  the  tenth  Is  the 

eleventh  is  Nrisingha  (9),     The  is  and 

Skanda  is  the  thirteenth  0!          ;  it  the 

and  Karma  is  ttie  fifteenth  (10).    Then 
mind  Bralimanda*    He,  who  tic  01  the 

Pur&nas  and  a  lite 

of  a  horse  sacrifice*    The  Purtna,         has  the 
is  called  ftt—i^}*    On  this,  the  sin  ac* 

^mutated  fora  hundred  Atolf  years  it  Ttie 

of  Bratimanicidt  at  at 

things  are  dliiip itect  like  by  the  ly 

bearing  It  one         the  piety  10  by 

tug  at  the  holy  of  (13—14).     A 

woman,  or  one  child  afc  birth.  If  the  tftii 

truly,  gets  a  son  crowned   with  alt  marks,  as  wr!l  as  cornst 
riches  and  the  fternat  Iieavrn  (15).     Hearing  ttit9«»  a 
even  If  he  Itai  offinnliui  the  fr^t!^  i*  frerel  (turn  iitt 
flourishes  in  heaven  (tCtl*    C>  furrmr»st  of   the  inirc-tittiti, 
he  long  Itft%  ficedum    from  wraith, 

children  and  a  continuous  0?^  O  Vi|ira» 

10  tilts          a  ifn,    A  mant 

corif  firej  prrform  0 

of  Munis!  on  inm  in  the  nf  ll« 

one  (inviiid* 

and  &c.|  Cl  of  he 

a  with  Iili  wife  and  |$$m  a 

cow  with 

as  lies  in  their  power,  gifts  of 

a»d  01  ft  i)» 

tfct  l« 

the  I  otte  t*        ttit 


. 

It  will  t0'  *  man  fi  by  the 

of  •  The  god*  are  not  pleased 

him  and  the  manei,do  DO!  accept   the   things 

by  Um  in  The  thief  01  scriptures  does  not 

the  fruit  of  at  feoly  -  shrines  and  is  censured  by 

the  of  the  V*d«f  (12—24)*    After  the  completion  o( 

A         maa  performs  a  festival  and  makes  a  gift 

of  a  milch-cotr  for*  being  from  alt  sins  (25).    He 

alfto  Jeweta  unto  the^twiee-bora  with 

«i  as  golden   earnings*    turbans,,  clean* 

g0!d*c0tttif  .sorts    of  corns,  brass    vessels  for 

and  for  clarified  butter  (26 — 27).    Doing 

0  ff  the  twice*bortti  a  maw  achieves  all  his 

Ht          Ibf  reciting  of  all  these  Puranas  duly  a 

the  fruits  of  a  thousand  horse  sacrifices!  and  a 

hundred  /tq/askuya  ceremonies*  He  does  not  stand  in  fear  of 

or  hell  (2§™2g)f    Being  freed  from  all  sins  he  purifies 

the  Kid  future  generations ;  forsooth  the  continuity  of 

It  (30)*    He  goes  to  the  regtoft  of 

and  fhi 

highly  h«  wilt  «i'  a  '  Thus  by '  ir*te*«. 

ing  to  ttie  recitation  of  Purauas  one  to  nioti  excel- 

lent  Gifts   should   not   be   ma^e  unto  a«  atheist, 

^iiylterery  vitlifier  of  tlie  Vc.das,  unto  him  who  speaks  against 
hit  preceptor,  him  who  breaks  bis  vow,  forsakes,  |is  parents 
ifitl  gold  j  Wttta  h!»  who  shall  disregard  |»  honour- 

able   man    andl  his  |^m$inea.     No  |ifte 

be  made  unto  these  even  if  ^tal  breath  come$  up 
10  tli  (3i— 34).    If  out  of  ifjuice,  ignorance  or  fear 

out  it  0r  makei  others  read,  forsooth  does  he  go  to 

hell  f3|),     ••;  ' 

out  of  friendship,  have 
of  the  lolutioa  whereof  I  did  not 

ill  it  '  Who  else  will  doit  (3!)?    Do  ye  live  long- 

tott  ittd  gifted  with  wealth.    And  may  yofur 


£" 


.  J 


w»dterstandfng  grow  jn  ,  Saji^ya  Ypga  (37),       You 
freed  from  the  curse  flif 


be' 

. 

(38); 


aAared  'lift"  leadieg  tvricerbonroaei  T^oL ;•  V>:  '      ,  J'fv, 

i .    ,    «*,  <  ',      ,        i  ^  '  i  i  „       ,/  "r  \^fff  '    •        •  •  '    , .     J  \  'i  V,,' 

';';**     '  '" 

_,*THE'] 


I7c      -  •    •      '  f  -T      ' 

•*;,^-r   <"'*  V;w'''      •'  ^  ' 


"' ,  '„  ,,       V,   r    i          ,'    "          "*,N      ,    '„,,.      ,      ""  1  ,      , 

'*     i*    »,'•',.'  '**•'*      i1*'      '»'    ',   ^ -;!)4,',;'        '/      V'V  '*/ 
^.''-''     -&:S..   lf      fe/  ''  -S"2J  ,','.'-      'i'.;' 


*;'1^^          i  • 

'    '        '    ''     "'-<«""• 


^^  ••:, 

^    X' ' 


i$1iisfc§llfc:  ;,.:;-;F---"-"^^--- ^-^^••••-•••-.•^ 

"!llfcSSI-&D^>,'' 


:M^i